I. FOR THE CONFERRAL OF CHRISTIAN INITIATION
1. Catechumenate and Christian Initiation of Adults
-Entrance into the Order of Catechumens
The following texts may be used or other appropriate texts may be chosen.
First Reading
The Lord said to Abram:
“Go forth from the land of your kinsfolk
and from your father’s house to a land that I will show you.
“I will make of you a great nation,
and I will bless you;
I will make your name great,
so that you will be a blessing.
I will bless those who bless you
and curse those who curse you.
All the communities of the earth
shall find blessing in you.”
Abram went as the Lord directed him.
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Commentary on Gn 12:1-4a
The genealogy of the Hebrew generations that ended with Abram and his wife migrating from the land of Ur (Genesis 11:27ff) sets this reading as a formal introduction. Abram (later Abraham) is chosen by God to become a great leader of people in holiness. "The universalism that marked Genesis chapters 1-11 having now failed, the Lord begins anew, singling out one Mesopotamian - in no way distinguished from his peers as yet - and promising to make of him a great nation, not numbered in the seventy nations of chapter 10. What the Lord promises Abram (his name is changed to "Abraham" only in Chapter 17) - land, numerous offspring, and blessing - constitutes to a large extent a reversal of some of the curses on Adam and Eve - exile, pain in childbirth, and uncooperative soil (Genesis 3:16-24)."[1]
The blessing provided here is discussed at some length in the notes on this section: “Shall find blessing in you: the sense of the Hebrew expression is probably reflexive, "shall bless themselves through you" (i.e., in giving a blessing they shall say, "May you be as blessed as Abraham"), rather than passive, "shall be blessed in you." Since the term is understood in a passive sense in the New Testament (Acts 3:25; Galatians 3:8), it is rendered here by a neutral expression that admits to both meanings; so also in the blessings given by God to Isaac (Genesis 26:4) and Jacob (Genesis 28:14).”[2]
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Responsorial Psalm
R. (12) Blessed the people the Lord has chosen to be his own.
or:
R. [22) Lord, let your mercy be on us, as we place our trust in you.
For upright is the word of the LORD,
and all his works are trustworthy.
He loves justice and right;
of the kindness of the LORD the earth is full.
R. Blessed the people the Lord has chosen to be his own.
or:
R. Lord, let your mercy be on us, as we place our trust in you.
Blessed the nation whose God is the LORD,
the people he has chosen for his own inheritance.
From heaven the LORD looks down; he sees all mankind.
R. Blessed the people the Lord has chosen to be his own.
or:
R. Lord, let your mercy be on us, as we place our trust in you.
But see, the eyes of the LORD are upon those who fear him,
upon those who hope for his kindness,
To deliver them from death
and preserve them in spite of famine.
R. Blessed the people the Lord has chosen to be his own.
or:
R. Lord, let your mercy be on us, as we place our trust in you.
Our soul waits for the LORD,
who is our help and our shield.
May your kindness, O LORD, be upon us
who have put our hope in you.
R. Blessed the people the Lord has chosen to be his own.
or:
R. Lord, let your mercy be on us, as we place our trust in you.
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Commentary on Ps 33:4-5, 12-13, 18-19, 20 and 22
Psalm 33 is a song of praise and thanksgiving. In this selection the emphasis is on faithfulness to God who has saving power combined with hope, a central component of faith in God. The psalm rejoices in the active help God gives to his chosen people. God's out-stretched hand is visible most clearly in times of dire need. The singer petitions the Lord to continue his kindness to those whose hope is in the Lord.
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Gospel
John was standing with two of his disciples,
and as he watched Jesus walk by, he said,
Behold, the Lamb of God
The two disciples heard what he said and followed Jesus.
Jesus turned and saw them following him and said to them,
“What are you looking for?”
They said to him, “Rabbi” (which translated means Teacher),
“where are you staying?”
He said to them, “Come, and you will see.”
So they went and saw where he was staying,
and they stayed with him that day.
It was about four in the afternoon.
Andrew, the brother of Simon Peter,
was one of the two who heard John and followed Jesus.
He first found his own brother Simon and told him,
“We have found the Messiah,” which is translated Christ.
Then he brought him to Jesus.
Jesus looked at him and said,
“You are Simon the son of John;
you will be called Cephas,” which is translated Peter.
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Commentary on Jn 1:35-42
John the Baptist recognizes Jesus as the Messiah, once again pronouncing the words he spoke when the Lord presented himself for baptism: “Behold, the Lamb of God” (John 1:29-34). It also shows the humility of the “Voice,” always deferring to the “Word.” St. John’s disciples hear him identify Jesus as “the Lamb of God” and follow Jesus. St. John, who must “decrease” (John 3:30), encourages his own disciples to follow Jesus. In this passage, a shortened version of the call of the first disciples, we see the impact of the prophet’s pronouncement on two of his own disciples, one of whom, St. Andrew, we will come to revere as one of the Twelve. He is the brother of Peter. Once he has become aware of the identity of Jesus, he invites his brother to join him in faith. It is Simon Peter who receives his new name, “Rock,” in this story. (See also the commentary on Matthew 16:13-19.)
It is interesting to note the evolution of the name given to St. Andrew's brother through the multi-linguistic nature of the translation of “…you will be called Cephas,” “which is translated Peter.” Cephas is from the Aramaic which means rock; however the original translation was from Aramaic to Greek. Rock in Greek is rendered as Petros. Our name Peter derives from that form.
CCC: Jn 1:36 608
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[1] The Jewish Study Bible, Oxford University Press, New York, NY, © 2004 pp. 30
[2] See NAB footnote on Genesis 12:1-4
[2] See NAB footnote on Genesis 12:1-4
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