I. FOR THE CONFERRAL OF CHRISTIAN INITIATION
1. Catechumenate and Christian Initiation of Adults
-Christian Initiation Apart from the Easter Vigil
751 Reading from the Old Testament
The following readings from the Old Testament may be used or the readings from the Old
Testament for the Easter Vigil may be chosen.
1.
The word of the LORD came to Abram in a vision:
Fear not, Abram!
I am your shield;
I will make your reward very great.
But Abram said,
"O Lord GOD, what good will your gifts be,
if I keep on being childless
and have as my heir the steward of my house, Eliezer?"
Abram continued,
"See, you have given me no offspring,
and so one of my servants will be my heir."
Then the word of the LORD came to him:
"No, that one shall not be your heir;
your own issue shall be your heir."
He took him outside and said:
"Look up at the sky and count the stars, if you can.
Just so," he added, "shall your descendants be."
Abram put his faith in the LORD,
who credited it to him as an act of righteousness.
It was on that occasion that the LORD made a covenant with Abram,
saying: "To your descendants I give this land."
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Commentary on Gn 15:1-6, 18a
Abram was promised the land he is in as a possession just prior to this exchange. Abram protested that he has no heir and therefore all he has will pass to his servant. In response God tells him that he will be given innumerable offspring. God tells him "Look up at the sky and count the stars, if you can. Just so," he added, "shall your descendants be." The passage concludes with God making a covenant with Abram assuring the land to his posterity.
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2.
When Abram was ninety-nine years old,
the LORD appeared to him and said:
"I am God the Almighty.
Walk in my presence and be blameless.
Between you and me I will establish my covenant,
and I will multiply you exceedingly."
When Abram prostrated himself. God continued to speak to him:
"My covenant with you is this:
you are to become the father of a host of nations.
No longer shall you be called Abram;
your name shall be Abraham,
for I am making you the father of a host of nations.
I will render you exceedingly fertile,
I will make nations of you;
kings shall stem from you.
I will maintain my covenant with you
and your descendants after you
throughout the ages as an everlasting pact,
to be your God and the God of your descendants after you.
I will give to you and to your descendants after you
the land in which you are now staying,
the whole land of Canaan,
as a permanent possession; and I will be their God."
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Commentary on Gn 17:1-8
God establishes his covenant with Abraham. In ancient tradition, God changes the name of Abram to Abraham and takes dominion over him. He establishes his covenant and, in return for faithful worship from Abraham and his descendants, God promises to make Abraham’s line interminable and the land he lives in a permanent possession. It is interesting to note that this action takes place after the birth of Ishmael to Hagar and before the birth of Isaac to Sarai, his wife. Later we see God's covenental promise fulfilled. "Several Ancient peoples descend from Abraham: the Israelites (from Isaac and Jacob, 21:1-3; 35:22-26), Ishmaelites (from Ishmael, 17:20; 25:12-18), the Edomites (from Esau, 36:1-43), and the Midianites and others (from the sons of Abraham's second wife, Keturah, 25:1-4).[1]
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3.
God said to Jacob: "Go up now to Bethel.
Settle there and build an altar there to the God
who appeared to you while you were fleeing from your brother Esau."
So Jacob told his family and all the others who were with him:
"Get rid of the foreign gods that you have among you;
then purify yourselves and put on fresh clothes.
We are now to go up to Bethel,
and I will build an altar there to the God who answered me
in my hour of distress
and who has been with me wherever I have gone."
They therefore handed over to Jacob
all the foreign gods in their possession
and also the rings they had in their ears.
Thus Jacob and all the people who were with him arrived in Luz,
that is, Bethel, in the land of Canaan.
There he built an altar and named the place Bethel.
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Commentary on Gn 35:1-4, 6-7a
Jacob received the command by God to take all of his people to Bethel ("house of God" in Hebrew). There he is to set up an altar. This will be the second time an altar has been consecrated at this place by Jacob. The first time was on the occasion of his dream (Genesis 28:18-22). This pilgrimage rededicates Jacob's people to God as he insures they have renounced all foreign gods and returned to the Lord in fidelity. The altar Jacob will consecrate provides a focal point, reminding the people of God's mercy and constant presence among them.
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4.
Moses said to the people:
“Today I have set before you
life and prosperity, death and doom.
If you obey the commandments of the LORD, your God,
which I enjoin on you today,
loving him, and walking in his ways,
and keeping his commandments, statutes and decrees,
you will live and grow numerous,
and the LORD, your God,
will bless you in the land you are entering to occupy.
If, however, you turn away your hearts and will not listen,
but are led astray and adore and serve other gods,
I tell you now that you will certainly perish;
you will not have a long life
on the land that you are crossing the Jordan to enter and occupy.
I call heaven and earth today to witness against you:
I have set before you life and death,
the blessing and the curse.
Choose life, then,
that you and your descendants may live, by loving the LORD, your God,
heeding his voice, and holding fast to him.
For that will mean life for you,
a long life for you to live on the land that the LORD swore
he would give to your fathers Abraham, Isaac and Jacob.”
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Commentary on Dt 30:15-20
Moses is presenting the Law of the Lord to the Hebrew people whom he has lead out of bondage in Egypt. He makes it clear that by following the Law, the body of which has been laid out in previous chapters of the book and detailed in Numbers and Leviticus, they will find favor in God’s eyes and they will prosper. If they disregard the law, they will find disfavor with God and will die out. He completes the ritualistic covenant phrasing by inviting them to choose life by following God’s law and statutes.
The concluding exhortation (vv. 19-20) is particularly moving: "choose life", loving the Lord, for "that means life". In the New Testament we find passages which echo the same ideas: "I am the life," our Lord will say (John 14:6); and St Paul: "It is no longer I who live, but Christ who lives in me" (Galatians 2:20); "for to me to live is Christ, and to die is gain" (Philippians 1:21). [3]
CCC: Dt 30:15-20 1696; Dt 30:16 2057
The concluding exhortation (vv. 19-20) is particularly moving: "choose life", loving the Lord, for "that means life". In the New Testament we find passages which echo the same ideas: "I am the life," our Lord will say (John 14:6); and St Paul: "It is no longer I who live, but Christ who lives in me" (Galatians 2:20); "for to me to live is Christ, and to die is gain" (Philippians 1:21). [3]
CCC: Dt 30:15-20 1696; Dt 30:16 2057
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5.
Joshua gathered together all the tribes of Israel at Shechem,
summoning their elders, their leaders,
their judges, and their officers.
When they stood in ranks before God,
Joshua addressed all the people:
“If it does not please you to serve the LORD,
decide today whom you will serve,
the gods your fathers served beyond the River
or the gods of the Amorites in whose country you are now dwelling.
As for me and my household, we will serve the LORD.”
But the people answered,
“Far be it from us to forsake the LORD
for the service of other gods.
For it was the LORD, our God,
who brought us and our fathers up out of the land of Egypt,
out of a state of slavery.
He performed those great miracles before our very eyes
and protected us along our entire journey
and among the peoples through whom we passed.
Therefore we also will serve the LORD, for he is our God.”
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Commentary on Jos 24:1-2a, 15-17, 18b
In this last chapter of the Book of Joshua we hear of the final act Joshua performs. Gathering the tribes together, this passage is the prelude to the Covenant at Shechem. Joshua asks the people who they will serve; “the gods your fathers served beyond the River” (“beyond the river” is most likely east of the Euphrates. That their fathers in that land were polytheistic is hinted at in Genesis 28:20-21 and Genesis 35:2-4).
In response to Joshua’s challenge, the people recall the Exodus from Egypt and other signs performed on their behalf and then pledge, as Joshua did (“As for me and my household, we will serve the LORD.”[2]) to follow the Lord.
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6.
Naaman, the army commander of the king of Aram,
came with his horses and chariots
and stopped at the door of Elisha's house.
The prophet sent him the message:
"Go and wash seven times in the Jordan,
and your flesh will heal, and you will be clean."
But Naaman went away angry, saying,
"I thought that he would surely come out
and stand there to invoke the LORD his God,
and would move his hand over the spot,
and thus cure the leprosy.
Are not the rivers of Damascus, the Abana and Pharpar,
better than all the waters of Israel?
Could I not wash in them and be cleansed?"
With this, he turned about in anger and left.
But his servants came up and reasoned with him.
"My father," they said,
"if the prophet had told you to do something extraordinary,
would you not have done it?
All the more now, since he said to you,
'Wash and be clean,' should you do as he said."
So Naaman went down and plunged into the Jordan seven times
at the word of the man of God.
His flesh became again like the flesh of a little child, and he was clean.
He returned with his whole retinue to the man of God.
On his arrival he stood before him and said,
"Now I know that there is no God in all the earth,
except in Israel."
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Commentary on 2 Kgs 5:9-15a
Naaman, whom we are told is afflicted with leprosy, arrives at the hose of the Prophet Elisha. The prophet does not come out of his house to instruct Naaman, but sends word to him. He did so because to come into the presence of one with leprosy could have caused him ritual impurity (see Leviticus 13-14). Clearly Naaman did not know this, since he complained about it. Finally, the Jordan River, from a hygienic perspective, is not as good as the clear springs of Damascus. It is at the best of times muddy. The requirement that Naaman plunge himself into the water seven times is significant in that the number seven is, in Hebrew numerology, the perfect number; symbolic of completeness. This would also be in line with the ritual cleansing prescribed in Leviticus 14:8. The lesson taught was that Naaman, washed clean of his transgressions (outwardly expressed as leprosy) was given the salvation only the God of Israel could provide (not some magical ritual performed by the prophet himself). The healing accomplished was to bring Naaman to confess there is no god but God (in Israel).
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7.
Hear then,O Jacob, my servant,
Israel, whom I have chosen.
Thus says the LORD who made you,
your help, who formed you from the womb:
Fear not, O Jacob, my servant,
the darling whom I have chosen.
I will pour out water upon the thirsty ground,
and streams upon the dry land;
I will pour out my spirit upon your offspring,
and my blessing upon your descendants.
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Commentary on Is 44:1-3
From the "Book of Consolation" in Isaiah we hear this portion of a hymn giving praise to God who calls us to be his own. The language used is tender and loving. In other translations "darling" is translated as "Jeshurun", a term of endearment used only in Deuteronomy 32:15; 33:5, 26. The Lord calls those he chooses his own possession and they shall acknowledge to whom they belong. References to "water" and "spirit" have a distinctly baptismal connotation; adoption is clearly intended.
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8.
The days are coming, says the LORD,
when I will make a new covenant with the house of Israel
and the house of Judah.
It will not be like the covenant I made with their fathers
the day I took them by the hand
to lead them forth from the land of Egypt;
for they broke my covenant,
and I had to show myself their master, says the LORD.
But this is the covenant that I will make
with the house of Israel after those days, says the LORD.
I will place my law within them and write it upon their hearts;
I will be their God, and they shall be my people.
No longer will they have need to teach their friends and relatives
how to know the LORD.
All, from least to greatest, shall know me, says the LORD,
for I will forgive their evildoing and remember their sin no more.
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Commentary on Jer 31:31-34
This passage is called by scripture scholars “Jeremiah’s Spiritual Testament." [3] In his announcement of the “new covenant,” he condenses his entire message into these few words. While in his day, he is speaking to the returning exiles about the re-establishment of the relationship with God, it can also be seen as predictive of the messianic covenant. This is especially clear given the language in the final verse regarding forgiveness: “All, from least to greatest, shall know me, says the Lord, for I will forgive their evildoing and remember their sin no more.”
CCC: Jer 31 1611; Jer 31:31-34 64, 715, 762, 1965; Jer 31:33 368, 580, 2713
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9.
Thus says the Lord:
I will take you away from among the nations,
gather you from all the foreign lands,
and bring you back to your own land.
I will sprinkle clean water upon you
to cleanse you from all your impurities,
and from all your idols I will cleanse you.
I will give you a new heart and place a new spirit within you,
taking from your bodies your stony hearts
and giving you natural hearts.
I will put my spirit within you and make you live by my statutes,
careful to observe my decrees.
You shall live in the land I gave your ancestors;
you shall be my people, and I will be your God.
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Commentary on Ez 36:24-28
The Prophet declares that God has adopted the faithful as a special possession. In adopting those he calls he first purifies them, cleansing them from sin (“I will sprinkle clean water upon you”) and only God may do this; forgiveness is His alone. The process is continued with an indelible change of heart accomplished this time through the gift of the indwelling Holy Spirit (“I will give you a new heart and place a new spirit within you”). This process, once completed, brings forth a new creation and heavenly adoption. (“…you shall be my people, and I will be your God.”) Theologically, this passage embodies the modern understanding of the gifts given in the Sacrament of Baptism.
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752 Reading from the New Testament
1.
On the day of Pentecost, Peter stood up with the Eleven,
raised his voice, and proclaimed:
"Let the whole house of Israel know for certain
that God has made him both Lord and Christ,
this Jesus whom you crucified."
Now when they heard this, they were cut to the heart,
and they asked Peter and the other Apostles,
"What are we to do, my brothers?"
Peter said to them,
"Repent and be baptized, every one of you,
in the name of Jesus Christ for the forgiveness of your sins;
and you will receive the gift of the Holy Spirit.
For the promise is made to you and to your children
and to all those far off,
whomever the Lord our God will call."
He testified with many other arguments, and was exhorting them.
Those who accepted his message were baptized,
and about three thousand persons were added that day.
They devoted themselves to the teaching of the Apostles
and to the communal life,
to the breaking of the bread and to the prayers.
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Commentary on Acts 2:14a, 36-40a, 41-42
This exhortation to repentance follows the first of six discourses in Acts (Acts 2:14-36) dealing with Jesus’ resurrection and mission as Messiah. It also follows on the heels of the Pentecost event. The focus of this selection is the Jewish response to Peter's revelation that Jesus, who was put to death at the hands of the Jews, was the Messiah. Their admission of this truth provoked a simple response; "What are we to do, my brothers?"
Peter responds "Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit." A special note; this injunction by St. Peter does not supersede the command that the Trinitarian formula be used in baptism (e.g. ...In the Name of the Father and the Son and the Holy Spirit. see Matthew 28:19). Rather, he is telling his audience they must repent and be washed clean of their sins in baptism. A benefit of this healing bath is also the reception of the Holy Spirit, a gift sealed in the Sacrament of Confirmation.
St. Luke records that the message of the Apostles was received in truth and "...about three thousand persons were added that day." The passage concludes with the Apostles fervently dedicating themselves to follow the command that Christ left them, to living in common, loving one another, and to proclaiming the Good News as they shared the Eucharist.
CCC: Acts 2:34-36 447, 449; Acts 2:36-38 1433; Acts 2:36 440, 597, 695, 731, 746; Acts 2:38 1226, 1262, 1287, 1427; Acts 2:41 363, 1226
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2.
The angel of the Lord spoke to Philip,
"Get up and head south on the road
that goes down from Jerusalem to Gaza, the desert route."
So he got up and set out.
Now there was an Ethiopian eunuch,
a court official of the Candace,
that is, the queen of the Ethiopians,
in charge of her entire treasury,
who had come to Jerusalem to worship, and was returning home.
Seated in his chariot, he was reading the prophet Isaiah.
The Spirit said to Philip,
"Go and join up with that chariot."
Philip ran up and heard him reading Isaiah the prophet and said,
"Do you understand what you are reading?"
He replied,
"How can I, unless someone instructs me?"
So he invited Philip to get in and sit with him.
This was the Scripture passage he was reading:
Like a sheep he was led to the slaughter,
and as a lamb before its shearer is silent,
so he opened not his mouth.
In his humiliation justice was denied him.
Who will tell of his posterity?
For his life is taken from the earth.
and as a lamb before its shearer is silent,
so he opened not his mouth.
In his humiliation justice was denied him.
Who will tell of his posterity?
For his life is taken from the earth.
Then the eunuch said to Philip in reply,
"I beg you, about whom is the prophet saying this?
About himself, or about someone else?"
Then Philip opened his mouth and, beginning with this Scripture passage,
he proclaimed Jesus to him.
As they traveled along the road
they came to some water,
and the eunuch said, "Look, there is water.
What is to prevent my being baptized?"
Then he ordered the chariot to stop,
and Philip and the eunuch both went down into the water,
and he baptized him.
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Commentary on Acts 8:26-38
In this story of Philip’s conversion of the eunuch we are given a strong mystical nudge. First when Philip is instructed by an angle to leave on the trip and again with is disappearance after the baptism of the eunuch.
If we read this passage in context with verse numbers we find verse 37 is not present in either the NAB or the Jerusalem Bibles. That is because in the oldest and best manuscripts it was not present. But, for our benefit verse 37 said responding to the eunuch’s request for baptism; "And Philip said, "If you believe with all your heart, you may.' And he said in reply, "I believe that Jesus Christ is the Son of God.' "In modern texts it is omitted as probably a latter addition by some early Christian redactor.
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3.
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.
For if we have grown into union with him through a death like his,
we shall also be united with him in the resurrection.
We know that our old self was crucified with him,
so that our sinful body might be done away with,
that we might no longer be in slavery to sin.
For a dead person has been absolved from sin.
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.
As to his death, he died to sin once and for all;
as to his life, he lives for God.
Consequently, you too must think of yourselves as being dead to sin
and living for God in Christ Jesus.
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Commentary on Rom 6:3-11
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. St. Paul teaches that, since Christ came to insure 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.
"In all those who have been baptized these same events in Christ's life are in some way reproduced. "Our past sins have been wiped out by the action of grace. Now, so as to stay dead to sin after Baptism, personal effort is called for, although God's grace continues to be with us, providing us with great help" (Chrysostom, "Hom. on Rom.", 11). This personal effort might be encapsulated in a resolution: "May we never die through sin; may our spiritual resurrection be eternal" (St. J. Escriva, "Holy Rosary", 1st Glorious Mystery)."[10]
"In all those who have been baptized these same events in Christ's life are in some way reproduced. "Our past sins have been wiped out by the action of grace. Now, so as to stay dead to sin after Baptism, personal effort is called for, although God's grace continues to be with us, providing us with great help" (Chrysostom, "Hom. on Rom.", 11). This personal effort might be encapsulated in a resolution: "May we never die through sin; may our spiritual resurrection be eternal" (St. J. Escriva, "Holy Rosary", 1st Glorious Mystery)."[10]
CCC: Rom 6:3-9 1006; Rom 6:3-4 1214, 1227, 1987; Rom 6:4-5 790; Rom 6:4 537, 628, 648, 654, 658, 730, 977, 1697; Rom 6:5 1694, 2565; Rom 6:8-11 1987; Rom 6:10 1085; Rom 6:11 1694
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OR
Short Form
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.
As to his death, he died to sin once and for all;
as to his life, he lives for God.
Consequently, you too must think of yourselves as being dead to sin
and living for God in Christ Jesus.
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Commentary on Rom 6:3-4, 8-11
This reading from Romans reminds the Christian that all who have been joined to Christ in Baptism are also joined to his death. In this shorter form, some of the redundancy is omitted and focus is placed more heavily on death to sin.
CCC: Rom 6:3-9 1006; Rom 6:3-4 1214, 1227, 1987; Rom 6:4-5 790; Rom 6:4 537, 628, 648, 654, 658, 730, 977, 1697; Rom 6:8-11 1987; Rom 6:10 1085; Rom 6:11 1694
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4.
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?
What will separate us from the love of Christ?
Will anguish, or distress, or persecution, or famine,
or nakedness, or peril, or the sword?
No, in all these things we conquer overwhelmingly
through him who loved us.
For I 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 8:28-32, 35, 37-39
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.
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
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5.
Brothers and sisters:
As a body is one though it has many parts,
and all the parts of the body, though many, are one body,
so also Christ.
For in one Spirit we were all baptized into one body,
whether Jews or Greeks, slaves or free persons,
and we were all given to drink of one Spirit.
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Commentary on 1 Cor 12:12-13
This passage is a summary of St. Paul’s teaching on unity of purpose of the members in the Church. He points out that in baptism we are all adopted into the same family becoming the Body of Christ. While each has a separate purpose and ability, all are one in Christ. All are unified in the same Holy Spirit defining the purpose of the body; which is Christ's mission in the world.
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6.
Brothers and sisters:
Through faith you are all children of God in Christ Jesus.
For all of you who were baptized into Christ
have clothed yourselves with Christ.
There is neither Jew nor Greek,
there is neither slave nor free person,
there is not male and female;
for you are all one in Christ Jesus.
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Commentary on Gal 3:26-28
St. Paul continues his discourse that compares the nature of the Law of Moses to Christian faith in Jesus. Since the law defines sin, acts against the law became sin. However, through faith in Christ Jesus, the promise of salvation removed that burden, giving the promise through faith, not actions defined according to the law.
Recalling St. Paul’s earlier statement that God would “justify the Gentiles by faith” (Galatians 3:8), he now releases them from the definition of sin carried under the law. They are now adopted children of God, freed by Baptism in Christ, equal under the eyes of God in Christ.
7.
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 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 1:3-10, 13-14
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.
The apostle fortifies the notion of adoption with the knowledge of redemption through the blood of Christ which was poured out for the forgiveness of sins. With this knowledge the Christian community finds peace and freedom, bouyed up in the knowledge that God's plan, fulfilled in Christ, assures them a place in the heavenly kingdom.
The redemptive promise is sealed by the gift left by Christ, our divine advocate, the Holy Spirit. The use of "you also" is addressed to the gentiles; there has never been but one people of God. Salvation, promised by God in Christ, has already begun in those who believe. In faith we are not just adopted but sealed - the understanding of ownership; as one owed by God. In receiving this first installment, the fulfillment of all of God's promise of salvation is guaranteed; we are fully redeemed in Christ.
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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8.
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.
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Commentary on Eph 4:1-6
St. Paul begins this chapter of his letter to the Ephesians with an exhortation to live (walk) in unity with each other. The theological foundation (the "mystery" of Christ - the calling of all men, Gentiles and Jews, to form a single people, the Church) laid down in the previous parts of the letter is now translated into the need to act upon that reality. The apostle's plea for unity uses the litany of bonds that bring Christian unity: one body, one Spirit, one hope, one Lord, one baptism, and one God and Father.
"To show the importance of unity in the Church, and the theological basis of that unity, St Paul quotes an acclamation which may well have been taken from early Christian baptismal liturgy. It implies that the unity of the Church derives from the unicity of the divine essence. The text also reflects the three persons of the Blessed Trinity who are at work in the Church and who keep it together – one Spirit, one Lord, one God and Father." [12]
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9.
Brothers and sisters:
You have taken off the old self with its practices
and have put on the new self,
which is being renewed, for knowledge,
in the image of its creator.
Here there is not Greek and Jew,
circumcision and uncircumcision,
barbarian, Scythian, slave, free;
but Christ is all and in all.
Put on then, as God's chosen ones, holy and beloved,
heartfelt compassion, kindness, humility, gentleness, and patience,
bearing with one another and forgiving one another,
if one has a grievance against another;
as the Lord has forgiven you, so must you also do.
And over all these put on love,
that is, the bond of perfection.
And let the peace of Christ control your hearts,
the peace into which you were also called in one Body.
And be thankful.
Let the word of Christ dwell in you richly,
as in all wisdom you teach and admonish one another,
singing psalms, hymns, and spiritual songs
with gratitude in your hearts to God.
And whatever you do, in word or in deed,
do everything in the name of the Lord Jesus,
giving thanks to God the Father through him.
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Commentary on Col 3:9b-17
Here we have the rather controversial family hierarchy of the era described by St. Paul. This entire section of the letter is a discourse on harmony within the family of Christ.
"The Christian, who in Baptism has risen with Christ, should not live for himself but for God. This means that every day he needs to put off his old nature and put on the new.
The 'old nature', the 'old man': one who lets himself be led by disorderly passions (cf. Romans 7:8), who lets his body do evil in the service of sin (Colossians 3:5; cf. Romans 6:12ff). With the help of grace the old nature is being more and more broken down, while the new nature is constantly being renewed (cf. 2 Corinthians 6:16)."[9]
It is important to note the instruction given in this reading. Paul describes the Christian rules for relationships; “Put on, as God’s chosen ones, holy and beloved, heartfelt compassion, kindness, humility, gentleness, and patience, bearing with one another and forgiving one another”.
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10.
Beloved:
When the kindness and generous love
of God our savior appeared,
not because of any righteous deeds we had done
but because of his mercy,
He saved us through the bath of rebirth
and renewal by the Holy Spirit,
whom he richly poured out on us
through Jesus Christ our savior,
so that we might be justified by his grace
and become heirs in hope of eternal life.
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Commentary on Ti 3:4-7
St. Paul describes the duties of Christians in this section of his letter (v.1-7). In the first verses he spoke of their behaviors before the coming of Christ (“For we ourselves were once foolish, disobedient, deluded, slaves to various desires and pleasures, living in malice and envy, hateful ourselves and hating one another.” Titus 3:3). Now he speaks of the changes brought about with Christ’s coming to them, bathing them in the Baptism of Christ and the Holy Spirit. He then provides the theological reason for his instruction (“…so that we might be justified by his grace”).
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11.
Brothers and Sisters,
Let us approach with a sincere heart and in absolute trust,
with our hearts sprinkled clean from an evil conscience
and our bodies washed in pure water.
Let us hold unwaveringly to our confession that gives us hope,
for he who made the promise is trustworthy.
We must consider how to rouse one another to love and good works.
We should not stay away from our assembly,
as is the custom of some, but encourage one another,
and this all the more as you see the day drawing near.
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Commentary on Heb 10:22-25
The Christian is enjoined to approach the Lord with sincerity of faith having been made a new creation in their Baptism “hearts sprinkled clean from an evil conscience”. The faithful are encouraged to be steadfast in hope and unified, encouraging each other to “love and good works”. There is an urgent tone to this exhortation as reference is made to the return of Christ in the parousia (“and this all the more as you see the day drawing near” see also 1 Thessalonians 4:13-18).
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12.
Beloved:
Come to the Lord, a living stone, rejected by human beings
but chosen and precious in the sight of God,
and, like living stones,
let yourselves be built into a spiritual house
to be a holy priesthood to offer spiritual sacrifices
acceptable to God through Jesus Christ.
You are "a chosen race, a royal priesthood,
a holy nation, a people of his own,
so that you may announce the praises" of him
who called you out of darkness into his wonderful light.
Once you were "no people"
but now you are God's people;
you "had not received mercy"
but now you have received mercy.
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Commentary on 1 Pt 2:4-5, 9-10
St. Peter begins this selection exhorting the Christian reader to build the spiritual house of God, being part of that house and strengthening it through prayer and sacrifice (the reference here seems to point to the Eucharistic sacrifice common in the homes of the persecuted Church).
The prerogatives of ancient Israel mentioned here are now more fully and fittingly applied to the Christian people: "a chosen race" (cf Isaiah 43:20-21) indicates their divine election (Ephesians 1:4-6); "a royal priesthood" (cf Exodus 19:6) to serve and worship God in Christ, thus continuing the priestly functions of his life, passion, and resurrection; "a holy nation" (Exodus 19:6) reserved for God, a people he claims for his own (cf Malachi 3:17) in virtue of their baptism into his death and resurrection. This transcends all natural and national divisions and unites the people into one community to glorify the one who led them from the darkness of paganism to the light of faith in Christ. From being "no people" deprived of all mercy, they have become the very people of God, the chosen recipients of his mercy (cf Hosea 1:9;2:23).[4]
CCC: 1 Pt 2:1-10 2769; 1 Pt 2:4-5 1141, 1179; 1 Pt 2:4 552; 1 Pt 2:5 756, 901, 1268, 1330, 1546; 1 Pt 2:9 709, 782, 803, 1141, 1268, 1546
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13.
I, John, heard what sounded like the loud voice
of a great multitude in heaven, saying:
"Alleluia!
Salvation, glory, and might belong to our God."
Then a voice coming from a heavenly throne said:
"Praise our God, all you his servants,
and you who revere him, small and great."
Then I heard something like the sound of a great multitude
or the sound of rushing water or mighty peals of thunder,
as they said:
"Alleluia!
The Lord has established his reign,
our God, the almighty.
Let us rejoice and be glad
and give him glory.
For the wedding day of the Lamb has come,
his bride has made herself ready.
She was allowed to wear
a bright, clean linen garment."
(The linen represents the righteous deeds of the holy ones.)
Then an angel said to me, "Write this:
Blessed are those who have been called
to the wedding feast of the Lamb."
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Commentary on Rv 19:1, 5-9a
“A victory song follows, sung by the entire church, celebrating the marriage of the Lamb, the union of the Messiah with the community of the elect.” [5] The significance of this passage as it relates especially to martyrs is the earlier reference to the “white robed” martyrs who have “have washed their robes and made them white in the Blood of the Lamb” (Revelation 7:14). The wedding feast to which they are invited indicates their reception into the fullness of the Heavenly Kingdom.
CCC: Rv 19:1-8 2642; Rv 19:1-9 677; Rv 19:6 865; Rv 19:7 757, 1602, 1612; Rv 19:9 1329, 1602, 1612
CCC: Rv 19:1-8 2642; Rv 19:1-9 677; Rv 19:6 865; Rv 19:7 757, 1602, 1612; Rv 19:9 1329, 1602, 1612
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753 Responsorial Psalm
1.
R. (2ab) O Lord, our God, how wonderful your name in all the earth!
or:
R. (Ephesians 5:14) Wake up and rise from death: Christ will shine upon you!
When I behold your heavens, the work of your fingers,
the moon and the stars which you set in place—
What is man that you should be mindful of him,
or the son of man that you should care for him?
R. O Lord, our God, how wonderful your name in all the earth!
or:
R. Wake up and rise from death: Christ will shine upon you!
You have made him little less than the angels,
and crowned him with glory and honor.
You have given him rule over the works of your hands,
putting all things under his feet.
R. O Lord, our God, how wonderful your name in all the earth!
or:
R. Wake up and rise from death: Christ will shine upon you!
All sheep and oxen,
yes, and the beasts of the field,
The birds of the air, the fishes of the sea,
and whatever swims the paths of the seas.
R. O Lord, our God, how wonderful your name in all the earth!
or:
R. Wake up and rise from death: Christ will shine upon you!
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Commentary on Ps 8:4-5, 6-7, 8-9
Psalm 8 is a song of thanksgiving for the creation event described in Genesis. The song marvels at God’s great work, His creation and the life he gave us. The singer expresses the humility of a people whom, through no merit of their own, God has made little less than angels and given a place of honor. Having done all this, mankind accepts great responsibility for stewardship.
CCC: Ps 8:6 2566, 2809
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2.
R. (1) The Lord is my shepherd; there is nothing I shall want.
or:
R. (1 Peter 2:25) You were all like lost sheep; but now you have returned to the shepherd of your souls.
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.
or:
R. You were all like lost sheep; but now you have returned to the shepherd of your souls.
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.
or:
R. You were all like lost sheep; but now you have returned to the shepherd of your souls.
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.
or:
R. You were all like lost sheep; but now you have returned to the shepherd of your souls.
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.
or:
R. You were all like lost sheep; but now you have returned to the shepherd of your souls.
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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).” [6] 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).”[7]
CCC: Ps 23:5 1293
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3.
R. (la) The Lord is my light and my salvation.
or:
R. (Ephesians 5:14) Wake up and rise from death: Christ will shine upon you!
The LORD is my light and my salvation;
whom should I fear?
The LORD is my life's refuge;
of whom should 1 be afraid?
R. The Lord is my light and my salvation.
or:
R. Wake up and rise from death: Christ will shine upon you!
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.
or:
R. Wake up and rise from death: Christ will shine upon you!
Your presence, O LORD, I seek.
Hide not your face from me;
do not in anger repel your servant.
You are my helper: cast me not off;
forsake me not, O God my savior.
R. The Lord is my light and my salvation.
or:
R. Wake up and rise from death: Christ will shine upon you!
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.
or:
R. Wake up and rise from death: Christ will shine upon you!
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Commentary on Ps 27:1bcde, 4, 8b-9, 13-14
Psalm 27 begins in the form of a soliloquy asserting God’s role as refuge and savior. This passage continues with a prayer as the psalmist yearns to see God’s face to obtain his indulgence. These strophes captures the two major themes of the song, hope in God’s mercy and complete trust in his goodness; concluding with faith in the Lord's ultimate salvation.
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4.
R. (1a) Blessed are those whose sins are forgiven.
or
R. (11a) Let the just exult and rejoice in the Lord.
Blessed is he whose fault is taken away,
whose sin is covered.
Blessed the man to whom the LORD imputes not guilt,
in whose spirit there is no guile.
R. Blessed are those whose sins are forgiven.
or
R. Let the just exult and rejoice in the Lord.
Then I acknowledged my sin to you,
my guilt I covered not.
I said, "I confess my faults to the LORD,"
and you took away the guilt of my sin.
R. Blessed are those whose sins are forgiven.
or
R. Let the just exult and rejoice in the Lord.
Be glad in the LORD and rejoice, you just;
exult, all you upright of heart.
R. Blessed are those whose sins are forgiven.
or
R. Let the just exult and rejoice in the Lord.
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Commentary on Ps 32:1bc-2, 5, 11
Psalm 32 is an individual song of thanksgiving, rejoicing for the one whose sins are forgiven. The psalmist gives thanks for God’s saving work, emphasizing that only the Lord can deliver man from sin. (Sunday of the 6th week in Ordinary Time) Placed here, following the Mosaic instruction to cast out the unclean and the understanding that this condition was caused by falling into sin, the song takes on a deeper meaning for those who were healed through God’s mercy.
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5.
R. (6a) Look to him, that you may be radiant with joy!
I will bless the LORD at all times;
his praise shall be ever in my mouth.
Let my soul glory in the LORD;
the lowly will hear me and be glad.
R. Look to him, that you may be radiant with joy!
Look to him that you may be radiant with joy
and your faces may not blush with shame.
When the poor one called out, the Lord heard
and from all of his distress he saved him.
R. Look to him, that you may be radiant with joy!
The angel of the LORD encamps
around those who fear him, and delivers them.
Taste and see how good the LORD is;
blessed the man who takes refuge in him.
R. Look to him, that you may be radiant with joy!
Keep your tongue from evil,
and your lips from speaking guile.
Turn from evil, and do good;
seek peace, and follow after it.
R. Look to him, that you may be radiant with joy!
The LORD has eyes for the just
and ears for their cry.
The LORD confronts the evildoers,
to destroy the remembrance of them from the earth.
R. Look to him, that you may be radiant with joy!
When the just cry out, the LORD hears them,
and from all their distress he rescues them.
The LORD is close to the brokenhearted;
and those who are crushed in spirit he saves.
R. Look to him, that you may be radiant with joy!
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Commentary on Ps 34:2-3, 6-7, 8-9, 14-15, 16-17, 18-19
Psalm 34 is a song of thanksgiving. The psalmist, fresh from the experience of being rescued (Psalm 34:5, 7), can teach the "poor," those who are defenseless, to trust in God alone. This psalm, in the words of one being unjustly persecuted, echoes hope for deliverance and freedom.
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6.
R. (42:3a) My soul is thirsting for the living God.
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.
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.
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.
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.
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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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7.
R. (12a) Create a clean heart in me, O God.
or:
R. (Ezekiel 36:26) I will give you a new heart, a new spirit within you.
Have mercy on me, O God, in your goodness;
in the greatness of your compassion wipe out my offense.
Thoroughly wash me from my guilt
and of my sin cleanse me.
R. Create a clean heart in me, O God.
or:
R. I will give you a new heart, a new spirit within you.
Behold, you are pleased with sincerity of heart,
and in my inmost being you teach me wisdom.
Cleanse me of sin with hyssop, that I may be purified;
wash me, and I shall be whiter than snow.
R. Create a clean heart in me, O God.
or:
R. I will give you a new heart, a new spirit within you.
A clean heart create for me, O God,
and a steadfast spirit renew within me.
Cast me not out from your presence,
and your Holy Spirit take not from me.
R. Create a clean heart in me, O God.
or:
R. I will give you a new heart, a new spirit within you.
Give me back the joy of your salvation,
and a willing spirit sustain in me.
O Lord, open my lips,
and my mouth shall proclaim your praise.
R. Create a clean heart in me, O God.
or:
R. I will give you a new heart, a new spirit within you.
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Commentary on Ps 51:3-4, 8-9, 12-13, 14 and 17
Psalm 51 (one of the great penitential psalms) is an individual lament imploring God for mercy and forgiveness. We note the request is coupled with an explicit understanding that the singer has sinned in the eyes of God, and complete dependence on His mercy for the expiation of those offenses.
CCC: Ps 51:12 298, 431
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8.
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.
R. My soul is thirsting for you, O Lord my God.
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Commentary on Ps 63:2, 3-4, 5-6, 8-9a
Psalm 63 is an individual lament. In this selection we see the emotion of one who longs to be reunited with God from whom separation 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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9.
R. (1) Let all the earth cry out to God with joy.
Shout joyfully to God, all the earth,
sing praise to the glory of his name;
proclaim his glorious praise.
Say to God, "How tremendous are your deeds!"
R. Let all the earth cry out to God with joy.
Come and see the works of God,
his tremendous deeds among the children of Adam.
He has changed the sea into dry land;
through the river they passed on foot;
therefore let us rejoice in him.
R. Let all the earth cry out to God with joy.
Bless our God, you peoples;
loudly sound his praise,
He has given life to our souls,
and has not let our feet slip.
R. Let all the earth cry out to God with joy.
Hear now, all you who fear God, while I declare
what he has done for me.
When I appealed to him in words,
praise was on the tip of my tongue.
R. Let all the earth cry out to God with joy.
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Commentary on Ps 66:1b-3a, 5-6, 8-9, 16-17
Psalm 66 is a hymn of praise and thanksgiving. In the first part presented here, the psalmist praises God for His salvation, recalling the exodus from Egypt and the great signs he gave the people. He calls upon the faithful to praise God and give thanks for the gift of life and wisdom.
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10.
R. (2a) For ever I will sing the goodness of the Lord.
You have said, "My kindness is established forever";
in heaven you have confirmed your faithfulness:
I have made a covenant with my chosen one,
I have sworn to David my servant.
R. For ever I will sing the goodness of the Lord.
Blessed the people who know the joyful shout;
in the light of your countenance, 0 LORD, they walk.
At your name they rejoice all the day,
and through your justice they are exalted.
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 89:3-4, 16-17, 21-22, 25 and 27
Though Psalm 89 is a lament of the community, this section is prophetic and reiterates the strength of the Davidic Dynasty. The first strophe recalls God’s faithfulness expressed In his unbreakable covenant with King David. With clear focus on the people of God – these strophes are part of the song of praise for God who is the true shield and king.
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R. (3) The Lord has done great things for us; we are filled with joy.
When the LORD brought back the captives of Zion,
we were like men dreaming.
Then our mouth was filled with laughter,
and our tongue with rejoicing.
R. The Lord has done great things for us; we are filled with joy.
Then they said among the nations,
"The LORD has done great things for them."
The LORD has done great things for us;
we are glad indeed.
R. The Lord has done great things for us; we are filled with joy.
Restore our fortunes, O LORD,
like the torrents in the southern desert.
Those who sow in tears
shall reap rejoicing.
R. The Lord has done great things for us; we are filled with joy.
Although they go forth weeping,
carrying the seed to be sown,
They shall come back rejoicing,
carrying their sheaves.
R. The Lord has done great things for us; we are filled with joy.
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Commentary on Ps 126:1bc-2ab. 2cd-3, 4-5, 6
Psalm 126 is a lament. In this short psalm, the singer rejoices at the return of Israel following the Diaspora, the conquering of Israel and its enslavement. In this hymn, the people remember the greatness of God as he restores their nation and brings them back to their own land ("Although they go forth weeping, carrying the seed to be sown, they shall come back rejoicing, carrying their sheaves"). The sense is one of being overflowing with thanksgiving.
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755 Gospel
1.
Jesus said to all,
"Whoever wishes to come after me, must deny himself,
take up his cross, and follow me.
For whoever wishes to save his life will lose it,
but whoever loses his life for my sake will save it.
What profit would there be for one to gain the whole world
and forfeit his life? Or what can one give
in exchange for his life?
For the Son of Man will come with his angels in his Father's glory,
and then he will repay each one according to his conduct."
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Commentary on Mt 16:24-27
This is the second time within the Gospel of St. Matthew the Lord instructs the disciples that if they wish to follow him, they must take up the cross (the first time is in Matthew 10:38). This passage focuses the followers of Christ on the idea that serving the Lord must come before any other purposes in life, since it is through following Jesus that eternal life is gained. The final verse infers that the reward to the faithful is variable, that to some greater honor is given.
CCC: Mt 16:24-26 736; Mt 16:24 226, 618, 2029; Mt 16:25-26 363; Mt 16:25 2232; Mt 16:26 1021
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2.
Jesus Said to the Eleven disciples:
"All power in heaven and on earth has been given to me.
Go, therefore, and make disciples of all nations,
baptizing them in the name of the Father,
and of the Son, and of the Holy Spirit,
teaching them to observe all that I have commanded you.
And behold, I am with yon always, until the end of the age."
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Commentary on Mt 28:18-20
This passage from the Gospel of St. Matthew presents “The Commissioning” monologue that concludes this Gospel. The doubting disciples are reassured that all the Lord had predicted, all the prophets had foretold had come to pass and the Lord now assumed his place with the Father. He then sends them out to continue His earthly mission. His command to them is an important one. “Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all that I have commanded you.” In this statement we receive the proper “form” and institution of the Sacrament of Baptism and the command to bring all nations to follow the Lord. He finally reassures them that he will be with them always.
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3.
Jesus came from Nazareth of Galilee
and was baptized in the Jordan by John.
On coming up out of the water he saw the heavens being torn open
and the Spirit, like a dove, descending upon him.
And a voice came from the heavens,
"You are my beloved Son; with you I am well pleased."
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Commentary on Mk 1:9-11
St. Mark describes, briefly 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, anointing him 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.”[8]
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4.
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”).
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5.
Jesus appeared to the Eleven and said to them:
“Go into the whole world
and proclaim the Gospel to every creature.
Whoever believes and is baptized will be saved;
whoever does not believe will be condemned."
The Lord Jesus, after he spoke to them,
was taken up into heaven
and took his seat at the right hand of God.
But they went forth and preached everywhere, while the Lord worked with them
and confirmed the word through accompanying signs.
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Commentary on Mk 16:15-16, 19-20
In this passage we are given St. Mark’s version of Jesus’ final commissioning of the Apostles. This Gospel account is the final recorded meeting between Jesus and the Apostles. It is important because it supports the universal mission of the Twelve. In response to the Lord's instructions the Apostles went into the world, accompanied by the Holy Spirit ("while the Lord worked with them"). They demonstrated the truth that is Christ risen.
CCC: Mk 16:15-16 977, 1223; Mk 16:15 888; Mk 16:16 161, 183, 1253, 1256, 1257; Mk 16:19 659, 659; Mk 16:20 2, 156, 670
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6.
Jesus said to his disciples:
"These are my words that I spoke to you while I was still with you,
that everything written about me in the law of Moses
and in the prophets and psalms must be fulfilled."
Then he opened their minds to understand the Scriptures.
And he said to them,
"Thus it is written that the Christ would suffer
and rise from the dead on the third day
and that repentance, for the forgiveness of sins,
would be preached in his name
to all the nations, beginning from Jerusalem.
You are witnesses of these things.
And behold I am sending the promise of my Father upon you;
but stay in the city
until you are clothed with power from on high."
Then he led them out as far as Bethany,
raised his hands, and blessed them.
As he blessed them he parted from them
and was taken up to heaven.
They did him homage
and then returned to Jerusalem with great joy,
and they were continually in the temple praising God.
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Commentary on Lk 24:44-53
This is the first appearance of the Risen Christ to the disciples immediately following his appearance on the road to Emmaus. He is with his friends in the locked room. Jesus “opened their minds” so they could see how the Law and Prophets were fulfilled in Him. Then, satisfied that they believe, the Lord brings them to understand the prophetic significance of what had taken place. He continues pointedly by saying; “You are witnesses to these things.” This statement is important since later in St. Luke’s narrative in the Acts of Apostles, their witness becomes the foundation of faith for others.
This passage concludes with the Luke's account of the Ascension. This short version is setting the stage for a more completed record of the events that follow in Acts of the Apostles (cf Acts 1:4-14).
CCC: Lk 24:44-48 652; Lk 24:44-46 112; Lk 24:44-45 572, 601; Lk 24:44 702, 2625, 2763; Lk 24:45 108; Lk 24:46 627; Lk 24:47-48 730; Lk 24:47 981, 1120, 1122; Lk 24:48-49 1304; Lk 24:51 659
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7.
In the beginning was the Word,
and the Word was with God,
and the Word was God.
He was in the beginning with God.
All things came to be through him,
and without him nothing came to be.
What came to be through him was life,
and this life was the light of the human race;
the light shines in the darkness,
and the darkness has not overcome it.
The true light, which enlightens everyone, was coming into the world.
He was in the world,
and the world came to be through him,
but the world did not know him.
He came to what was his own,
but his own people did not accept him.
But to those who did accept him
he gave power to become children of God,
to those who believe in his name,
who were born not by natural generation
nor by human choice nor by a man’s decision
but of God.
And the Word became flesh
and made his dwelling among us,
and we saw his glory,
the glory as of the Father’s only Son,
full of grace and truth.
From his fullness we have all received,
grace in place of grace,
because while the law was given through Moses,
grace and truth came through Jesus Christ.
No one has ever seen God.
The only-begotten Son, God, who is at the Father's Side,
has revealed him.
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Commentary on Jn1:1-5, 9-14, 16-18
In the shorter form, reference to St. John the Baptist is omitted. The focus is on the introduction of St. John’s Gospel which first provides the description of the relationship of God and Jesus who is the Logos – or word of God. The Word is light to the world and all things are subordinate to the Word because they were created by and through the Word.
The Evangelist makes his own profession as he speaks of the incarnation of the eternal as “the word became flesh and made his dwelling among us.” His divinity is once more established as he says “…we saw his glory, the glory as of the Father’s only Son”. This was the message St. John tells us he was sent to bring. He then reestablishes himself as messenger and servant of the one who sent him, Jesus. He says that while Moses brought the Law, Christ came and revealed God himself.
In the final verses, he contrasts "The Law" given by Moses as instructions for the faithful with grace - the ability to know the mind of God put forward in the words of "The Law". This distinction, provided for the benefit of Jewish converts, distinguishes salvation history (the people's experience with God) with the revelation of God in Christ Jesus. In Christ - God reveals himself ("The only-begotten Son, God, who is at the Father's Side,has revealed him.")
CCC: Jn 1:1-3 291; Jn 1:1 241, 454, 2780; Jn 1:3 268; Jn 1:4 612; Jn 1:9 1216; Jn 1:11 530; Jn 1:12-18 1996; Jn 1:12-13 706; Jn 1:12 526, 1692; Jn 1:13 496, 505, 526; Jn 1:14 423, 445, 454, 461, 594, 705, 2466; Jn 1:16 423, 504; Jn 1:17 2787; Jn 1:18 151, 454, 473
8.
John the Baptist saw Jesus coming toward him and said,
“Behold, the Lamb of God, who takes away the sin of the world.
He is the one of whom I said,
‘A man is coming after me who ranks ahead of me
because he existed before me.’
I did not know him,
but the reason why I came baptizing with water
was that he might be made known to Israel.”
John testified further, saying,
“I saw the Spirit come down like a dove from heaven
and remain upon him.
I did not know him,
but the one who sent me to baptize with water told me,
‘On whomever you see the Spirit come down and remain,
he is the one who will baptize with the Holy Spirit.’
Now I have seen and testified that he is the Son of God.”
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Commentary on Jn 1:29-34
St. John the Baptist professes the identity of Jesus as the Messiah, “the Lamb of God, who takes away the sin of the world.” The author’s theological understanding of the eternal nature of Christ is expressed in the Baptist’s words: “A man is coming after me who ranks ahead of me because he existed before me."
After stating the connection between Jesus Christ and the Baptist’s mission, the author follows the tradition of the synoptic Gospels as he describes Jesus emerging from his baptism in the Jordan and the descent of the Holy Spirit. St. John concludes this testimony by St. John the Baptist with a solid affirmation that Jesus is the Son of God.
John’s great epiphany guides the Church's Christology: Jesus followed John the Baptist, being born after he was, but ranking high above him. John the Baptist came baptizing with water; Jesus baptizes in the Holy Spirit. St. John recounts how, when Jesus came to the repentant bath in the Jordan, the dove descended and God the Father claimed him.
9.
There was a Pharisee named Nicodemus, a ruler of the Jews.
He came to Jesus at night and said to him,
"Rabbi, we know that you are a teacher who has come from God,
for no one can do these signs that you are doing
unless God is with him."
Jesus answered and said to him,
"Amen, amen, I say to you,
unless one is born from above, he cannot see the Kingdom of God."
Nicodemus said to him,
"How can a man once grown old be born again?
Surely he cannot reenter his mother's womb and be born again, can he?"
Jesus answered,
"Amen, amen, I say to you,
unless one is born of water and Spirit
he cannot enter the Kingdom of God.
What is born of flesh is flesh
and what is born of spirit is spirit.
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Commentary on Jn 3:1-6
During the Passover Feast, Jesus instructs Nicodemus on the need to turn away from the world of the flesh and focus instead on life in the Spirit of God. This passage is filled with the images of the Christian baptismal calling “Amen, amen, I say to you, no one can enter the kingdom of God without being born of water and Spirit.” Placed in the Easter season, this can be seen as a reference to the Lord’s resurrection in the spirit.
CCC: Jn 3:2 581; Jn 3:3-5 782; Jn 3:5-8 691, 728, 1287; Jn 3:5 432, 720, 1215, 1225, 1238, 1257, 1262, 2790
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10.
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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11.
Jesus cried out and said,
"Whoever believes in me believes not only in me
but also in the one who sent me,
and whoever sees me sees the one who sent me.
I came into the world as light,
so that everyone who believes in me might not remain in darkness.
And if anyone hears my words and does not observe them,
I do not condemn him,
for I did not come to condemn the world but to save the world.
Whoever rejects me and does not accept my words
has something to judge him: the word that I spoke,
it will condemn him on the last day,
because I did not speak on my own,
but the Father who sent me commanded me what to say and speak.
And I know that his commandment is eternal life.
So what I say, I say as the Father told me."
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Commentary on Jn 12:44-50
Setting the stage for this passage from St. John’s Gospel, we find Jesus in the Temple precincts again, this time after his triumphant entry into Jerusalem. He has been teaching, and while many believed that he was the Messiah, the Pharisees were intimidating many present and most did not acknowledge this belief. Jesus expresses his frustration in this passage as we hear: “Jesus cried out and said, "Whoever believes in me believes not only in me but also in the one who sent me.”
Jesus goes on to explain that he and the Father are one, and that, not only was he sent by God, but that all he said was from God. We note also that Jesus says that those who do not believe in him will not be condemned by the Lord; rather they condemn themselves through their own actions, and will be so judged on the last day.
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12.
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.
If you remain in me and my words remain in you,
ask for whatever you want and it will be done for you.
By this is my Father glorified,
that you bear much fruit and become my 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.
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Commentary on Jn 15:1-11
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.
As 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. The Gospel focuses on the chain of love from the Father, through the Son, to his adopted sons and daughters.
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; Jn 15:7 2615; Jn 15:8 737; Jn 15:9-10 1824; Jn 15:9 1823
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* Shorter Form Offered
[1] Ignatius Catholic Study Bible - Genesis, Ignatius Press, San Francisco, CA, © 2010, pp. 39
[2] The use of all capital letters for the words LORD and GOD in these scriptural references indicate instances where the actual word for God was used.
[3] Jerome Biblical Commentary, Prentice Hall, Inc., © 1968, pp.327, 89.
[4] See NAB footnote on 1 Peter 1:9-10
[5] See NAB footnote on Revelation 19
[6] See NAB footnote on Psalm 23
[7] ibid
[8] See NAB footnote on Mark 1:10-11
[9] The Navarre Bible: “Letters of St. Paul”, Scepter Publishers, Princeton, NJ, © 2003, pp. 483
[10] The Navarre Bible: “Letters of St. Paul”, Scepter Publishers, Princeton, NJ, © 2003, pp. 93
[11] The Navarre Bible: “Pentateuch”, Scepter Publishers, Princeton, NJ, © 2003, pp. 781
[12] Letters of St. Paul , The Navarre Bible, Four Courts Press, 2003, p 391
[6] See NAB footnote on Psalm 23
[7] ibid
[8] See NAB footnote on Mark 1:10-11
[9] The Navarre Bible: “Letters of St. Paul”, Scepter Publishers, Princeton, NJ, © 2003, pp. 483
[10] The Navarre Bible: “Letters of St. Paul”, Scepter Publishers, Princeton, NJ, © 2003, pp. 93
[11] The Navarre Bible: “Pentateuch”, Scepter Publishers, Princeton, NJ, © 2003, pp. 781
[12] Letters of St. Paul , The Navarre Bible, Four Courts Press, 2003, p 391
1 comment:
Could you please post the Alleluia/Gospel acclamation, #754? Thanks!
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