VI. FOR THE CONFERRAL OF THE SACRAMENT OF MARRIAGE
801 Reading from the Old Testament
1.
Then God said:
"Let us make man in our image, after our likeness.
Let them have dominion over the fish of the sea,
the birds of the air, and the cattle,
and over all the wild animals
and all the creatures that crawl on the ground."
God created man in his image;
in the divine image he created him;
male and female he created them.
God blessed them, saying:
"Be fertile and multiply;
fill the earth and subdue it.
Have dominion over the fish of the sea,
the birds of the air,
and all the living things that move on the earth."
God looked at everything he had made,
and he found it very good.
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Commentary on Gen 1:26-28, 31a
These verses relate for us God’s act of our own creation. He creates us to be stewards (have dominion over) of all else that he has created. He creates mankind in his own image and likeness in two sexes – male and female. He then charges his creation to procreate and offers his created children all that he created.
Implicit in this passage is God’s intent to create not just the human form but to instill in it the intellect to understand all else that he created; like God himself, he gave his creation free will.
In specifying two sexes, scripture also defines the marriage covenant as the joining of man and woman. The explicit outgrowth of this union was specifically to facilitate procreation.
(CCC 1604ff)
CCC: Gn 1:26-29 2402; Gn 1:26-28 307; Gn 1:26-27 1602; Gn 1:26 36, 225, 299, 343, 2501, 2809; Gn 1:27 355, 383, 1604, 2331; Gn 1:28-31 2415; Gn 1:28 372, 373, 1604, 1607, 1652, 2331, 2427; Gn 1:31 299, 1604
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2.
The LORD God said: "It is not good for the man to be alone.
I will make a suitable partner for him."
So the LORD God formed out of the ground
various wild animals and various birds of the air,
and he brought them to the man to see what he would call them;
whatever the man called each of them would be its name.
The man gave names to all the cattle,
all the birds of the air, and all wild animals;
but none proved to be the suitable partner for the man.
So the LORD God cast a deep sleep on the man,
and while he was asleep,
he took out one of his ribs and closed up its place with flesh.
The LORD God then built up into a woman the rib
that he had taken from the man.
When he brought her to the man, the man said:
"This one, at last, is bone of my bones
and flesh of my flesh;
this one shall be called 'woman, '
for out of 'her man’ this one has been taken."
That is why a man leaves his father and mother
and clings to his wife,
and the two of them become one flesh.
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Commentary on Gn 2:18-24
This selection continues the Yahwehist creation account with the creation of life. It is important to note that early near-eastern peoples felt that the individual who named a person or thing had dominion over it. Here we see man naming all the animals in God’s creation thereby having dominion over them.
The passage concludes with God’s creation of woman as the perfect companion for man. He does so by taking a rib (thus also explaining why there is a “spare rib”). This passage will be familiar to those who attend weddings as it is one of the texts frequently used because of verse 24: “That is why a man leaves his father and mother and clings to his wife, and the two of them become one flesh.” This passage is quoted by the Lord in Mark 10:7 and is developed into the foundational understand of the indissolubility of a sacramental marriage.
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3.
The servant of Abraham said to Laban:
"I bowed down in worship of the LORD,
blessing the LORD, the God of my master Abraham,
wh had Led me on the right road
to obtain the daughter of my master's kinsman for his son.
If, therefore, you have in mind to show true loyalty to my master,
let me know;
but if not, let me know that, too.
I can then proceed accordingly."
Laban and his household said in reply:
"This thing comes from the LORD;
we can say nothing to you either for or against it.
Here is Rebekah, ready for you;
take her with you,
that she may become the wife of your master's son,
as the LORD has said."
So they called Rebekah and asked her,
"Do you wish to go with this man?"
She answered, "I do."
At this they allowed their sister Rebekah and her nurse to take leave,
along with Abraham's servant and his men.
Invoking a blessing on Rebekah, they said:
"Sister, may you grow
into thousands of myriads;
And may your descendants gain possession
of the gates of their enemies!"
Then Rebekah and her maids started out;
they mounted their camels and followed the man.
So the servant took Rebekah and went on his way.
Meanwhile Isaac had gone from Beer-lahai-roi
and was living in the region of the Negeb.
One day toward evening he went out... in the field,
and as he looked around, he noticed that camels were approaching.
Rebekah, too, was looking about, and when she saw him,
she alighted from her camel and asked the servant,
"Who is the man out there, walking through the fields toward us?"
"That is my master," replied the servant.
Then she covered herself with her veil.
The servant recounted to Isaac all the things he had done.
Then Isaac took Rebekah into his tent;
he married her, and thus she became his wife.
In his love for her Isaac found solace
after the death of his mother Sarah.
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Commentary on Gn 24:48-51, 58-67
The various excerpts from Chapters 23 and 24 of Genesis tell the story of the death of Sarah and Abraham’s successful plan to obtain a wife for his son Isaac from the Hebrew community. This passage explains how Rebekah (Rebecca) comes to be Isaac’s wife and how God’s promise to Abraham that his line would endure is fulfilled as Isaac continues to enjoy God’s pleasure. We note that this union was seen as God's will, not simply the desire of the bride and groom. We see the healing mercy that comes from the union as Isaac's grief over the death of his mother is assuaged by the love of Rebekah, an example of God's consolation.
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4.
Raphael and Tobiah entered the house of Raguel and greeted him.
Raguel sprang up and kissed Tobiah, shedding tears of joy.
But when he heard that Tobit had lost his eyesight,
he was grieved and wept aloud.
He said to Tobiah:
"My child. God bless you!
You are the son of a noble and good father.
But what a terrible misfortune
that such a righteous and charitable man
should be afflicted with blindness!"
He continued to weep in the arms of his kinsman Tobiah.
His wife Edna also wept for Tobit;
and even their daughter Sarah began to weep.
Afterward, Raguel slaughtered a ram from the flock
and gave them a cordial reception.
When they had bathed and reclined to eat,
Tobiah said to Raphael, "Brother Azariah,
ask Raguel to let me marry my kinswoman Sarah."
Raguel overheard the words;
so he said to the boy:
"Eat and drink and be merry tonight,
for no man is more entitled to marry my daughter Sarah
than you, brother.
Besides, not even I have the right to give her to anyone but you,
because you are my closest relative.
But I will explain the situation to you very frankly.
I have given her in marriage to seven men,
all of whom were kinsmen of ours,
and all died on the very night they approached her.
But now, son, eat and drink.
I am sure the Lord will look after you both."
Tobiah answered, "I will eat or drink nothing
until you set aside what belongs to me."
Raguel said to him: "I will do it.
She is yours according to the decree of the Book of Moses.
Your marriage to her has been decided in heaven!
Take your kinswoman;
from now on you are her love,
and she is your beloved.
She is yours today and ever after.
And tonight, son, may the Lord of heaven prosper you both.
May he grant you mercy and peace."
Then Raguel called his daughter Sarah, and she came to liim.
He took her by the hand and gave her to Tobiah with the words:
"Take her according to the law.
According to the decree written in the Book of Moses she is your wife.
Take her and bring her back safely to your father.
And may the God of heaven grant both of you peace and prosperity."
He then called her mother and told her to bring a scroll,
so that he might draw up a marriage contract
stating that he gave Sarah to Tobiah as his wife
according to the decree of the Mosaic law.
Her mother brought the scroll,
and he drew up the contract,
to which they affixed their seals.
Afterward they began to eat and drink.
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Commentary on Tb 7:6-14
God’s marriage plan for Tobiah unfolds in this meeting between he and Raguel (accompanied by the Archangel Raphael). In the story we see the traditional Hebrew requirement for hospitality carried out according to Mosaic Law and tradition. Sarah’s father, an upright man, does not want there to be any hidden danger for Tobiah so he discloses the fate of Sarah’s previous suitors. In the Vulgate translation, this is encouraged by the angel “Be not afraid to give her to this man, for to him who feareth God is thy daughter due to be his wife. Therefore another could not have her.”[1]
Undaunted by the previous interference, the wedding takes place. This is the first time in Sacred Scripture the Mosaic Wedding Contract is laid down. The passage concludes with the contract being drawn up, since along with marriage, Raguel’s property is given as an inheritance in this action.
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5.
On their wedding night Tobiah arose from bed and said to his wife,
"My love, get up. Let us pray and beg our Lord
to have mercy on us and to grant us deliverance."
She got up, and they started to pray
and beg that deliverance might be theirs.
He began with these words:
"Blessed are you, O God of our fathers;
praised be your name forever and ever.
Let the heavens and all your creation
praise you forever.
You made Adam and you gave him his wife Eve
to be his help and support;
and from these two the human race descended.
You said, 'it is not good for the man to be alone;
let us make him a partner like himself.'
Now, Lord, you know that I take this wife of mine
not because of lust,
but for a noble purpose.
Call down your mercy on me and on her,
and allow us to live together to a happy old age."
They said together, "Amen, amen."
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Commentary on Tb 8:4b-8
Previously, in the story of Tobit, the unrecognized archangel Raphael who was in the guise of a traveling companion of Tobiah (son of Tobit) had warned him (Tobiah) that his bride Sarah was hounded by a demon that had killed seven previous husbands on their wedding night. He gave instructions as to how this demon could be driven off using the liver and heart of a fish (see Tobit 6:14-18). The prayer of husband (Tobiah) and wife (Sarah) demonstrates the couple’s recognition that God has commanded this union and that the demon that represented lust was banished by their prayerful approach to the sacred union quoting Genesis 2:18.
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6.
When one finds a worthy wife,
her value is far beyond pearls.
Her husband, entrusting his heart to her,
has an unfailing prize.
She brings him good, and not evil,
all the days of her life.
She obtains wool and flax
and makes cloth with skillful hands.
She puts her hands to the distaff,
and her fingers ply the spindle.
She reaches out her hands to the poor,
and extends her arms to the needy.
Charm is deceptive and beauty fleeting;
the woman who fears the LORD is to be praised.
Give her a reward of her labors,
and let her works praise her at the city gates.
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Commentary on Prv 31:10-13, 19-20, 30-31
This entire section (Proverbs 31:10-31) is an acrostic poem (each strophe starting with the next letter of the Hebrew alphabet). It is sincere praise for the virtuous wife (unlike Ecclesiastes 7:28 in which the author finds guile) and is intended to be a model for the good Hebrew wife to follow. The strophes selected emphasize first the esteem in which she is to be held by all (not just her family), and next the example of diligence in the tasks she performs. The concluding strophe is praise for the woman who “fears the Lord,” as indicated earlier in Proverbs 9:10 and 1:7. Fear of the Lord is the beginning of wisdom.
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7.
Hark! my lover–here he comes
springing across the mountains,
leaping across the hills.
My lover is like a gazelle
or a young stag.
Here he stands behind our wall,
gazing through the windows,
peering through the lattices.
My lover speaks; he says to me,
“Arise, my beloved, my dove, my beautiful one,
and come!
“O my dove in the clefts of the rock,
in the secret recesses of the cliff,
Let me see you,
let me hear your voice,
For your voice is sweet,
and you are lovely.”
My lover belongs to me and I to him.
He says to me:
"Set a seal on your heart,
as a seal on your arm;
For stern as death is love,
relentless as the nether-world is devotion;
its flames are a blazing fire,
Deep waters cannot quench love,
nor floods sweep it away."
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Commentary on 2:8-10, 14, 16a; 8:6-7a
This first sections of this passage contains distinct elements of the "Second Poem" from the Song of Songs (also called the Song of Solomon); a love poem. It focuses on the complete and utter acceptance of love. While the complete poem reflects the joy of love "day and night," we find in this part of the poem only references to the day; the beginning of understanding.
The final verse (v. 8:6-7) jumps to the epilogue of the book. It is the ultimate description of the enduring nature of love (within the allegory of the love of bride and groom this entire work as seen as the love of God and mankind). Love is all enduring and worth more than any possession.
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8.
Blessed the husband of a good wife,
twice-lengthened are his days;
A worthy wife brings joy to her husband,
peaceful and full is his life.
A good wife is a generous gift
bestowed upon him who fears the LORD;
Be he rich or poor, his heart is content,
and a smile is ever on his face.
A gracious wife delights her husband,
her thoughtfulness puts flesh on his bones;
A gift from the LORD is her governed speech,
and her firm virtue is of surpassing worth.
Choicest of blessings is a modest wife,
priceless her chaste soul.
A holy and decent woman adds grace upon grace;
indeed, no price is worthy of her temperate soul.
Like the sun rising in the LORD's heavens,
the beauty of a virtuous wife is the radiance of her home.
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Commentary on Sir 26:1-4, 13-16
The son of Sirach writes beautifully about the virtues of the “good wife”. The virtues of the good wife are extolled; thoughtfulness, humility, grace, temperance, and chastity. They bring joy to her husband and honor to her house. Although not included in this selection, these attributes are contrasted with the sins of the wicked wife in this section of the book. (see also Proverbs 31:10-31)
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9.
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.
But this is the covenant which 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.
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Commentary on Jer 31:31-32a,33-34a
This passage is called by scripture scholars “Jeremiah’s Spiritual Testament.” [2] 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 as well as the covenant between husband and wife.
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802 Reading from the New Testament
1.
Brothers and sisters:
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,
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?
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 8:31 b-35, 37-39
St. Paul 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?” All obstacles will be overcome were the love of God, expressed in Christ, is the unshakable foundation Christian life and hope. No earthly or spiritual force can stand against such love as that shown in Christ Jesus.
CCC: Rom 8:31 2852; Rom 8:32 603, 706, 2572; Rom 8:34 1373, 2634
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2.
I urge you, brothers and sisters, by the mercies of God,
to offer your bodies as a living sacrifice,
holy and pleasing to God, your spiritual worship.
Do not conform yourselves to this age
but be transformed by the renewal of your mind,
that you may discern what is the will of God,
what is good and pleasing and perfect.
Let love be sincere;
hate what is evil,
hold on to what is good;
love one another with mutual affection;
anticipate one another in showing honor.
Do not grow slack in zeal,
be fervent in spirit,
serve the Lord.
Rejoice in hope,
endure in affliction,
persevere in prayer.
Contribute to the needs of the holy ones,
exercise hospitality.
Bless those who persecute you,
bless and do not curse them.
Rejoice with those who rejoice,
weep with those who weep.
Have the same regard for one another;
do not be haughty but associate with the lowly;
do not be wise in your own estimation.
Do not repay anyone evil for evil;
be concerned for what is noble in the sight of all.
If possible, on your part, live at peace with all.
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Commentary on Rom 12:1-2, 9-18
St. Paul begins a new topic with these verses from his letter to the Romans. The demands of the “New Life” of the Christian are laid out; beginning with the idea of complete dedication to the ideals of their faith. This dedication is expressed here in language reminiscent of the ritual sacrifice of animals in the Hebrew and pagan ceremonies but using the bodies of the faithful in this context. The clear idea is the Christian, like an animal sacrificed to God, is to be wholly given to Christ, untainted by the sins of the world (“Do not conform yourselves to this age”) but, in following the will of God – a pleasing sacrifice to him.
The Evangelist uses the analogy of the “Body” (the Body of Christ) with each part of the body serving an important purpose though each different for the others. "For he who does not love his brother whom he has seen, cannot love God whom he has not seen" (1 John 4:20). Similarly, it can be said that Christians, that is "servants of the Lord", unless they serve their brethren whom they see before them, cannot serve God either. Serving God, in other words, ultimately means alleviating "the needs of the saints" and offering hospitality to strangers, after the example of the patriarchs Abraham and Lot (Genesis 18:2-5; Genesis 19:2-3; cf. Hebrews 13:2)."[3] In the second part of the selection the Evangelist gives a litany of exhortations to live the love of Christ, following his command to love one another sincerely and to forgive those who persecute them.
CCC: Rom 12-15 1454, 1971; Rom 12:1 2031; Rom 12:2 2520, 2826; Rom 12:9-13 1971; Rom 12:11 2039; Rom 12:12 1820; Rom 12:14 1669, 2636
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Or Shorter Form:
I urge you, brothers and sisters, by the mercies of God,
to offer your bodies as a living sacrifice,
holy and pleasing to God, your spiritual worship.
Do not conform yourselves to this age
but be transformed by the renewal of your mind,
that you may discern what is the will of God,
what is good and pleasing and perfect.
Let love be sincere;
hate what is evil,
hold on to what is good;
love one another with mutual affection;
anticipate one another in showing honor.
Do not grow slack in zeal,
be fervent in spirit,
serve the Lord.
Rejoice in hope,
endure in affliction,
persevere in prayer.
Contribute to the needs of the holy ones,
exercise hospitality.
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Commentary on Rom 12:1-2, 9-13
In the shorter form, the litany of exhortations regarding the virtues so Christian love is shortened somewhat. The focus, however, remains. To follow Christ, who is love, one must reject all that opposes love and embrace the hope and joy of God with vigor and zeal; becoming Christ-like in all things.
CCC: Rom 12-15 1454, 1971; Rom 12:1 2031; Rom 12:2 2520, 2826; Rom 12:9-13 1971; Rom 12:11 2039; Rom 12:12 1820
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3.
Brothers and sisters:
We ought to put up with the failings of the weak and not to please ourselves;
let each of us please our neighbor for the good,
for building up.
For Christ did not please himself.
May the God of endurance and encouragement
grant you to think in harmony with one another,
in keeping with Christ Jesus,
that with one accord you may with one voice
glorify the God and Father of our Lord Jesus Christ.
Welcome one another, then, as Christ welcomed you,
for the glory of God.
May the God of hope fill you with all joy and peace in believing,
so that you may abound in hope by the power of the Holy Spirit.
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Commentary on Rom 15:1b-3a, 5-7, 13
St. Paul encourages the community to be patient and forgiving; "For Christ did not please himself; but, as it is written, 'The insults of those who insult you fall upon me.”", a paraphrase from Psalm 69 which in turn refers to messianic suffering on our behalf. Through that vision comes the hope of the faithful and Paul’s exhortation to be unified in that common hope.
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4.
“Don’t you know…” the Apostle emphasizes that the Christian body belongs to Christ. It is incorporated into the Body of Christ, the Church. Because of this unity, degradation of the individual body in sexual sins degrades the whole body. This type of destruction of the body causes Christ, the bridegroom of the Church, to be in intimate relationship with a harlot. The selection concludes with the exhortation to purity so that the Holy Spirit, indwelling, may live in a temple set aside – sanctified in baptism for God.
CCC: 1 Cor 6:13-15 1004; 1 Cor 6:14 989; 1 Cor 6:15-20 2355; 1 Cor 6:15-16 796; 1 Cor 6:15 1265; 1 Cor 6:19-20 364, 1004; 1 Cor 6:19 1265, 1269, 1695
5
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
4.
Brothers and sisters:
The body is not for immorality, but for the Lord,
and the Lord is for the body;
God raised the Lord and will also raise us by his power.
Do you not know that your bodies are members of Christ?
Whoever is joined to the Lord becomes one spirit with him.
Avoid immorality.
Every other sin a person commits is outside the body,
but the immoral person sins against his own body.
Do you not know that your body
is a temple of the Holy Spirit within you,
whom you have from God,
and that you are not your own?
For you have been purchased at a price.
Therefore glorify God in your body.
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Commentary on 1 Cor 6:13c-15a, 17-20
This passage is part of the Apostle's address on sexual sins – moral degradation. Libertines of the day advocated that the “sexual appetite” was akin to the body’s need for food and drink. St. Paul refutes this idea. He places the physical body on a higher order; it is to be a temple, glorified in the end times (the Eschaton).
“Don’t you know…” the Apostle emphasizes that the Christian body belongs to Christ. It is incorporated into the Body of Christ, the Church. Because of this unity, degradation of the individual body in sexual sins degrades the whole body. This type of destruction of the body causes Christ, the bridegroom of the Church, to be in intimate relationship with a harlot. The selection concludes with the exhortation to purity so that the Holy Spirit, indwelling, may live in a temple set aside – sanctified in baptism for God.
CCC: 1 Cor 6:13-15 1004; 1 Cor 6:14 989; 1 Cor 6:15-20 2355; 1 Cor 6:15-16 796; 1 Cor 6:15 1265; 1 Cor 6:19-20 364, 1004; 1 Cor 6:19 1265, 1269, 1695
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5
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.
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Commentary on 1 Cor 12:31-13:8a
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.”[4]
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
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5A. **
Ephesians 4:1-6
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." [13]
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
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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." [13]
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
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6.
CCC: Col 3:14 815, 1827, 1844; Col 3:16-17 1156, 2633; Col 3:16 2641
10.
CCC: 1 Jn 4:8 214, 221, 733, 1604; 1 Jn 4:9 458, 516; 1 Jn 4:10 457, 604, 614, 620, 1428; 1 Jn 4:11-12 735
It also supports the creation of woman and the marriage theme in Genesis 2:18-25. It is the logical extension of the two becoming one flesh and the children flowing from that union.
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.” [12]
CCC: Mt 19:1-12 2364; Mt 19:3-12 1620; Mt 19:3-9 2382; Mt 19:4 1652; Mt 19:6-12 2053; Mt 19:6 796, 1605, 1614, 1644, 2336, 2380
6.
CCC: Jn 15:12 459, 1823, 1970, 2074; Jn 15:13 363, 609, 614; Jn 15:15 1972, 2347; Jn 15:16-17 2745; Jn 15:16 434, 737, 2615, 2815
CCC: Jn 17 2604, 2746, 2758; Jn 17:21-23 260, 877; Jn 17:21 820; Jn 17:22 690; Jn 17:23-26 2750; Jn 17:24 2749, 2750, 2750; Jn 17:25 2751; Jn 17:26 589, 729, 2750
Brothers and sisters:
Live in love, as Christ loved us
and handed himself over for us.
Be subordinate to one another out of reverence for Christ.
Wives should be subordinate to their husbands as to the Lord.
For the husband is head of his wife
just as Christ is head of the Church,
he himself the savior of the Body.
As the Church is subordinate to Christ,
so wives should be subordinate to their husbands in everything.
Husbands, love your wives,
even as Christ loved the Church
and handed himself over for her to sanctify her,
cleansing her by the bath of water with the word,
that he might present to himself the Church in splendor,
without spot or wrinkle or any such thing,
that she might be holy and without blemish.
So also husbands should love their wives as their own bodies.
He who loves his wife loves himself.
For no one hates his own flesh
but rather nourishes and cherishes it,
even as Christ does the Church,
because we are members of his Body.
For this reason a man shall leave his father and his mother
and be joined to his wife,
and the two shall become one flesh.
This is a great mystery,
but I speak in reference to Christ and the Church.
In any case, each one of you should love his wife as himself,
and the wife should respect her husband.
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Commentary on Eph 5:2a, 21-33
“St Paul here provides a general principle which should govern relationships among members of the Church: they should submit to one another, knowing that Christ is their true judge. At the same time, the Apostle uses this principle to say something about relationships in society, specifically family relationships; in these there is an element of natural dependence -- of wife on husband (5:22- 24).” [5]
The evangelist provides us with the theological analogy of the relationship between Christ as his Church as mirrored in the love between husband and wife. “The husband loves his wife truly, he is completely faithful to her (Hosea 1:3; Jeremiah 2:20; Ezekiel 16:1-34). God is forever faithful to the love he has shown Israel, and he is ever ready to pardon her (cf. Isaiah 54:5-8; 62:4-5; Jeremiah 31:21-22) and to re-establish his Covenant with the people (cf. Isaiah 16:5-63). Jesus also describes himself as the bridegroom (cf. Matthew 9:15; John 3:29) and he uses the image of the wedding banquet to explain the significance of his coming (cf. Matthew 22:1-14; 25:1-13).”[6]
Paul concludes his analogy with a citation from Genesis 2:24. “Genesis recounts the institution of marriage, between the first couple, Adam and Eve. Despite God’s intention that this covenant be a permanent, fruitful, and exclusive bond of companionship, numerous deviations from the divine plan have marred its beauty over the centuries (e.g., polygamy, divorce, adultery, concubinage). Christ came to redeem marriage from these aberrations, restore its original dignity, and enrich it with sacramental grace (Matthew 19:3-9) (CCC1605, 1615-16).”[7]
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OR Shorter Form:
Brothers and sisters:
Live in love, as Christ loved us.
Husbands, love your wives,
even as Christ loved the church
and handed himself over for her to sanctify her,
cleansing her by the bath of water with the word,
that he might present to himself the church in splendor,
without spot or wrinkle or any such thing,
that she might be holy and without blemish.
So also husbands should love their wives as their own bodies.
He who loves his wife loves himself.
For no one hates his own flesh
but rather nourishes and cherishes it,
even as Christ does the church,
because we are members of his body.
For this reason a man shall leave his father and his mother
and be joined to his wife,
and the two shall become one flesh.
This is a great mystery, but I speak in reference to Christ and the church.
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Commentary on Eph 5:2a, 25-32
This shorter form omits the dialog concerning mutual subjugation between husband and wife that biblical literalists find to be demeaning to women in married relationships. The theme becomes simply one of husbands loving their wives as Christ loves his Church. The concluding emphasis on unity through the conventional relationship established in Genesis 2:24 is maintained.
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7.
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.
Keep on doing what you have learned and received
and heard and seen in me.
Then the God of peace will be with you.
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Commentary on Phil 4:4-9
In the certain knowledge that Christ is with them, St. Paul begins this address, as part of a series of ethical instructions, by exhorting the Christian community to prayer. Through prayer God’s peace will come into their hearts and minds as a gift from Christ Jesus. He calls upon them to meditate upon the great good that is provided through God and provides a litany of adjectives; true, honorable, just, pure, lovely, and gracious as descriptors of Christ’s actions in their midst. Through a focus on what is excellent they will achieve the peace of Christ.
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8.
Brothers and sisters:
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,
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 3:12-17
St. Paul exhorts the Colossians with a litany of positive attitudes that culminate in the cardinal axiom of the faith: “love one another.” He goes on to implore them to let the peace of Christ control their every action and to praise God constantly through Jesus, God’s only Son.
This is the introduction to the 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. It is important to note the instruction given in the first part of 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.” The consistent focus of the passage brings home the Pauline ideals of harmony and unity within the Christian family.
This is the introduction to the 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. It is important to note the instruction given in the first part of 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.” The consistent focus of the passage brings home the Pauline ideals of harmony and unity within the Christian family.
CCC: Col 3:14 815, 1827, 1844; Col 3:16-17 1156, 2633; Col 3:16 2641
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9.
Brothers and sisters:
Let mutual love continue.
Do not neglect hospitality,
for through it some have unknowingly entertained angels.
Be mindful of prisoners as if sharing their imprisonment,
and of the ill-treated as of yourselves,
for you also are in the body.
Let marriage be honored among all
and the marriage bed be kept undefiled.
Let your life be free from love of money
but be content with what you have,
for he has said, / will never forsake you or abandon you.
Thus we may say with confidence:
The Lord is my helper,
and I will not be afraid.
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Commentary on Heb 13:1-4a, 5-6b
Here, in this final section of the Letter to the Hebrews, the final blessing and exhortations are given. The community is reminded of the requirements of their faith, especially hospitality. Here (“…through it some have unknowingly entertained angels”) a clear reference is made to Abraham’s encounter (Genesis 18:1-5) and Tobit’s meeting with Raphael (Tobit 5:4-9). This exhortation includes a very Pauline reminder that all who share the faith, regardless of their circumstances, are members of the Body of Christ.
The author exhorts the Hebrews to honor and respect the vocation of marriage. He emphasizes requirement of fidelity in the holy bond which keeps it "undefiled." The passage concludes with a focus on the important spiritual things of life as opposed to the material: "Let your life be free from love of money."
"It uses some words spoken by Moses on God's behalf to remind the reader that it is God himself who has told man that he will never abandon him (cf. Deuteronomy 31:6). These words should fill us with consolation, allowing us to say with the psalmist (cf. Psalm 118:6) that we can do anything provided God helps us, and there is nothing for us to fear provided we abandon ourselves to divine providence (cf. Matthew 6:25-32)."[8]
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10.
You wives should be subordinate to your husbands so that,
even if some disobey the word,
they may be won over without a word by their wives' conduct
when they observe your reverent and chaste behavior.
Your adornment should not be an external one:
braiding the hair, wearing gold jewelry, or dressing in fine clothes,
but rather the hidden character of the heart,
expressed in the imperishable beauty
of a gentle and calm disposition,
which is precious in the sight of God.
For this is also how the holy women who hoped in God
once used to adorn themselves
and were subordinate to their husbands;
thus Sarah obeyed Abraham, calling him "lord."
You are her children when you do what is good and fear no intimidation.
Likewise, you husbands should live with your wives in understanding,
showing honor to the weaker female sex,
since we are joint heirs of the gift of life,
so that your prayers may not be hindered.
Finally, all of you, be of one mind, sympathetic,
loving toward one another, compassionate, humble.
Do not return evil for evil, or insult for Insult;
but, on the contrary, a blessing, because to this you were called,
that you might inherit a blessing.
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Commentary on 1 Pt 3:1-9
St. Peter continues his exhortation to domestic harmony. In this passage he begins by speaking to married couples. While this may seem to be echoing St. Paul’s address to the Ephesians (Ephesians 5:21ff) Peter is more explicitly speaking of situations in which the husband (or wife) are not Christian. The Apostle points out that a passive example of holiness, in this situation, may be more effective than preaching conversion. He concludes the passage with a general instruction to all members of the community extolling the virtues of humility, compassion and love.
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11.
Children, let us love not in word or speech
but in deed and truth.
Now this is how we shall know that we belong to the truth
and reassure our hearts before him
in whatever our hearts condemn,
for God is greater than our hearts and knows everything.
Beloved, if our hearts do not condemn us,
we have confidence in God
and receive from him whatever we ask,
because we keep his commandments and do what pleases him.
And his commandment is this:
we should believe in the name of his Son, Jesus Christ,
and love one another just as he commanded us.
Those who keep his commandments remain in him, and he in them,
and the way we know that he remains in us
is from the Spirit he gave us.
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Commentary on 1 Jn 3:18-24
The ending of Chapter 3 from St. John’s first epistle speaks of Christians living a life of faith in Jesus, and how, in that faith, they are assured, through mutual love, that the faithful are in the Lord and the Lord also resides in them. In adhering to this most important of commandments, the Lord becomes indwelling. As a consequence of Christian obedience, the love of Christ and love of each other naturally follows.
“The development of John’s thought in this section, and its relation to his earlier teaching, can now be understood plainly. An interpretative key is provided by the concepts of ‘abiding” or “remaining’ (using the verb “to abide”) and obedience, which link together John’s successive ideas. In 2:6 he speaks of “abiding” in God through Jesus as conditioned by an imitation of Christ’s example. Similarly ‘remaining in the light,’ it is claimed, depends on obedience to the love command (2:7–11); just as ‘living in the Son and in the Father’ is guaranteed by allowing the divine Spirit and Word to ‘remain’ in us, and to produce the fruits of right belief and right (loving) conduct (2:20–29).” [14]
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12.
Beloved, let us love one another,
because love is of God;
everyone who loves is begotten by God and knows God.
Whoever is without love does not know God, for God is love.
In this way the love of God was revealed to us:
God sent his only Son into the world
so that we might have life through him.
In this is love:
not that we have loved God, but that he loved us
and sent his Son as expiation for our sins.
Beloved, if God so loved us,
we also must love one another.
No one has ever seen God.
Yet, if we love one another, God remains in us,
and his love is brought to perfection in us.
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Commentary on 1 Jn 4:7-12
This selection from St. John’s first letter is a summary of the Apostle’s major contribution to our understanding of God as revealed through his only Son. The exhortation to love one another is repeated frequently throughout the author’s Gospel and his letters. The idea that “God is love” is central to our understanding of God and Christ. In this short passage we see not only a glimpse of God’s intent in sending Jesus to the world as a proof of his love for us through “…expiation of our sins” but our own imperative as Christians to love one another in imitation of him.
"The divine attributes, God's perfections, which he has to the highest degree, are the cause of our virtues: for example, because God is holy, we have been given a capacity to be holy. Similarly, because God is love, we can love. True love, true charity, comes from God."[9]
CCC: 1 Jn 4:8 214, 221, 733, 1604; 1 Jn 4:9 458, 516; 1 Jn 4:10 457, 604, 614, 620, 1428; 1 Jn 4:11-12 735
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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.” [10] 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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803 Responsorial Psalm
1.
R. (5b) The earth is full of the goodness of the Lord.
Blessed the nation whose God is the LORD,
the people he has chosen for his own inheritance.
But see, the eyes of the LORD are upon those who fear him,
upon those who hope for his kindness.
R. The earth is full of the goodness of the Lord.
Our soul waits for the LORD,
who is our help and our shield,
For in him our hearts rejoice;
in his holy name we trust.
R. The earth is full of the goodness of the Lord.
May your kindness, O LORD, be upon us
who have put our hope in you.
R. The earth is full of the goodness of the Lord.
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Commentary on Ps 33:12 and 18, 20-21, 22
Psalm 33 is a hymn of praise in which God as creator is celebrated. In this selection the just are invited to share the Lord’s salvation and are promised his protection. The psalm rejoices in the active help God gives to his chosen people. The concluding strophe invites God to be always with his people as their trust is in the Lord alone.
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2.
R. (5) The Lord delivered me from all my fears.
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 and be glad.
R. The Lord delivered me from all my fears.
Glorify the LORD with me,
let us together extol his name.
I sought the LORD, and he answered me
and delivered me from all my fears.
R. The Lord delivered me from all my fears.
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 his distress he saved him.
R. The Lord delivered me from all my fears.
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. The Lord delivered me from all my fears.
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Commentary on Ps 34:2-3, 4-5, 6-7, 8-9
Psalm 34 is a song of thanksgiving and a favorite for celebrating the heroic virtue of the saints. 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. The Lord in his faithful love always hears those who call to him for help and salvation.
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3.
R. (8a) The Lord is kind and merciful.
or:
R. (see 17) The Lord's kindness is everlasting to those who fear him.
Bless the LORD, O my soul;
and all my being, bless his holy name.
Bless the LORD, O my soul,
and forget not all his benefits.
R. The Lord is kind and merciful.
or:
R. The Lord's kindness is everlasting to those who fear him,
Merciful and gracious is the LORD,
slow to anger and abounding in kindness.
As a father has compassion on his children,
so the LORD has compassion on those who fear him.
R. The Lord is kind and merciful.
or:
R. The Lord's kindness is everlasting to those who fear him,
But the kindness of the LORD is from eternity
to eternity toward those who fear him,
And his justice towards children's children
among those who keep his covenant.
R. The Lord is kind and merciful.
or:
R. The Lord's kindness is everlasting to those who fear him,
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Commentary on Ps 103:1-2, 8 and 13, 17-18a
Psalm 103 is a hymn of praise (and thanksgiving). It is a simple and beautiful reaction to God’s goodness. Remembering God’s promise of mercy for the innocent, these strophes praise God for his compassion and give thanks for his salvation. He supports and loves those who are faithful for all time.
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4.
R. (see 1) Blessed the man who greatly delights in the Lord's commands.
or:
R. Alleluia.
Blessed the man who fears the LORD,
who greatly delights in his commands.
His posterity shall be mighty upon the earth;
the upright generation shall be blessed.
R. Blessed the man who greatly delights in the Lord's commands.
or:
R. Alleluia.
Wealth and riches shall be in his house;
his generosity shall endure forever.
Light shines through the darkness for the upright;
he is gracious and merciful and just.
R. Blessed the man who greatly delights in the Lord's commands.
or:
R. Alleluia.
Well for the man who is gracious and lends,
who conducts his affairs with justice;
He shall never be moved;
the just one shall be in everlasting remembrance.
An evil report he shall not fear.
R. Blessed the man who greatly delights in the Lord's commands.
or:
R. Alleluia.
His heart is firm, trusting in the LORD.
His heart is steadfast; he shall not fear
till he looks down upon his foes.
R. Blessed the man who greatly delights in the Lord's commands.
or:
R. Alleluia.
Lavishly he gives to the poor;
his generosity shall endure forever;
his horn shal be exalted in glory.
R. Blessed the man who greatly delights in the Lord's commands.
or:
R. Alleluia.
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Commentary on Ps 112:1bc-2, 3-4, 5-7a, 7b-8, 9
This hymn of praise and thanksgiving from Psalm 112 commends the people faithful to the Law of Moses. The one who is blameless in the eyes of God does not fear from his community or others since the Lord is his protector. The singer extols the virtues of the just - providing charity to those in need, fair in dealings with others and generous. Those who act with justice will be remembered and be rewarded by his heavenly father.
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5.
R. (see 1a) Blessed are those who fear the Lord.
or
R. (4) See how the Lord blesses those who fear him.
Blessed are you who fear the LORD,
who walk in his ways!
For you shall eat the fruit of your handiwork;
blessed shall you be, and favored.
R. Blessed are those who fear the Lord.
or
R. See how the Lord blesses those who fear him.
Your wife shall be like a fruitful vine
in the recesses of your home;
Your children like olive plants
around your table.
R. Blessed are those who fear the Lord.
or
R. See how the Lord blesses those who fear him.
Behold, thus is the man blessed
who fears the LORD.
The LORD bless you from Zion:
may you see the prosperity of Jerusalem
all the days of your life.
R. Blessed are those who fear the Lord.
or
R. See how the Lord blesses those who fear him.
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Commentary on Ps 128:1-2, 3, 4-5
Psalm 128 is a song of thanksgiving. It begins here with the typical blessings given to those following and having faith in the Lord. This selection uses the analogy of the family and the blessing it brings to the faithful, using the symbolism of vines and olives, imagery commonly used in sacred scripture.
It also supports the creation of woman and the marriage theme in Genesis 2:18-25. It is the logical extension of the two becoming one flesh and the children flowing from that union.
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6.
R. (9a) The Lord is compassionate toward all his works.
The LOKD is gracious and merciful,
slow to anger and of great kindness.
The LORD is good to all
and compassionate toward all his works.
R. The Lord is compassionate toward all his works.
Let all your works give you thanks, O LORD,
and let your faithful ones bless you.
The eyes of all look hopefully to you
and you give them their food in due season.
R. The Lord is compassionate toward all his works.
The LORD is just in all his ways
and holy in all his works.
The LORD is near to all who call upon him,
to all who call upon him in truth.
R. The Lord is compassionate toward all his works.
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Commentary on Ps 145:8-9, 10 and 15, 17-18
Psalm 145 is a hymn of praise. These strophes (because it is in the acrostic form – each verse beginning with a successive letter of the Hebrew alphabet) although loosely assembled, praise God for his mercy and compassion and give thanks for His creation and redemption. There is also a subtle link to the Christian Wisdom that comes with putting on the mind of Christ and his bride, the Church.
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7.
R. (13a) Let all praise the name of the Lord.
or:
R. Alleluia.
Alleluia.
Praise the LORD from the heavens,
praise him in the heights;
Praise him, all you his angels,
praise him, all you his hosts.
R. Let all praise the name of the Lord.
or:
R. Alleluia.
Praise him, sun and moon;
praise him, all you shining stars.
Praise him, you highest heavens,
and you waters above the heavens.
R. Let all praise the name of the Lord.
or
R. Alleluia.
You mountains and all you hills,
you fruit trees and all you cedars;
You wild beasts and all tame animals,
you creeping things and winged fowl.
R. Let all praise the name of the Lord.
or
R. Alleluia.
Let the kings of the earth and all peoples,
the princes and all the Judges of the earth,
Young men too, and maidens,
old men and boys,
Praise the name of the LORD,
for his name alone is exalted.
R. Let all praise the name of the Lord.
or
R. Alleluia.
His majesty is above earth and heaven,
and he has lifted his horn above the people.
R. Let all praise the name of the Lord.
or
R. Alleluia.
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Commentary on Ps 148:1-2, 3-4, 9-10, 11-13a, 13c-14a
Psalm 148 is a hymn of praise. In this selection we find it singing of the omnipotence of God, His power and majesty, and His promise of salvation. This poem is related to the Benedicte, or “Song of the Three Children”, in Daniel 3:52-90. In both we find catalogs of natural phenomena praising God.[11]
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805 Gospel
1.
When Jesus saw the crowds, he went up the mountain,
and after he had sat down, his disciples came to him.
He began to teach them, 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 5:1-12a
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 those 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 5:1 581; 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.” [12]
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3.
Jesus said to his disciples:
“Not everyone who says to me, ‘Lord, Lord,’
will enter the Kingdom of heaven,
but only the one who does the will of my Father in heaven.
“Everyone who listens to these words of mine and acts on them
will be like a wise man who built his house on rock.
The rain fell, the floods came,
and the winds blew and buffeted the house.
But it did not collapse; it had been set solidly on rock.
And everyone who listens to these words of mine
but does not act on them
will be like a fool who built his house on sand.
The rain fell, the floods came,
and the winds blew and buffeted the house.
And it collapsed and was completely ruined.”
When Jesus finished these words,
the crowds were astonished at his teaching,
for he taught them as one having authority,
and not as their scribes.
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Commentary on Mt 7:21, 24-29
This is the final section of the first of five great discourses of Jesus in the Gospel of Matthew. In it he broadens his attack on false prophets to include those who perform acts in his name but lead lives of sin. He uses the analogy of the house built upon sand and the house built upon rock to indicate that those how have a deep faith and act out of that faith have a strong foundation and can stand against adversity; while those who give the faith lip service and for others to see but do not have that deep faith will fall.
Used in the context of Marriage, there is a clear emphasis within the analogy of those unions founded upon firm faith in Christ's teachings and those whose foundations in this area are weak. The message is that those whose spiritual house is strong shall stand; those whose faith is weak will not.
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OR Short Form
Jesus said to his disciples:
“Not everyone who says to me, ‘Lord, Lord,’
will enter the Kingdom of heaven,
but only the one who does the will of my Father in heaven.
“Everyone who listens to these words of mine and acts on them
will be like a wise man who built his house on rock.
The rain fell, the floods came,
and the winds blew and buffeted the house.
But it did not collapse; it had been set solidly on rock.
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Commentary on Mt 7:21, 24-25
This shorter form places its emphasis on the strength of those who are firmly grounded in the Lord's teachings. They are equipped to endure all of the trials and tribulations that will come; remaining firm in the Lord.
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4.
Some Pharisees approached Jesus, and tested him, saying,
"Is it lawful for a man to divorce his wife for any cause whatever?"
He said in reply, "Have you not read that from the beginning
the Creator made them male and female and said,
For this reason a man shall leave his father and mother
and be joined to his wife, and the two shall become one flesh?
So they are no longer two, but one flesh.
Therefore, what God has Joined together, man must not separate."
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Commentary on Mt 19:3-6
This passage from Matthew’s Gospel is foundational to our understanding of the Sacrament of Matrimony. Here we find Jesus challenged by Pharisees (possibly being asked to take sides in an argument but more likely to be tricked). Jesus comments on the origins of marriage and its sanctity are attacked again using Mosaic Law. The passage is concluded with the seminal statement on the indelible nature of the sacrament. If that union is the will of God, man may not break that union.
CCC: Mt 19:1-12 2364; Mt 19:3-12 1620; Mt 19:3-9 2382; Mt 19:4 1652; Mt 19:6-12 2053; Mt 19:6 796, 1605, 1614, 1644, 2336, 2380
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5.
One of the Pharisees, a scholar of the law, tested him by asking,
"Teacher, which commandment in the law is the greatest?"
He said to him,
"You shall love the Lord, your God,
with all your heart,
with all your soul,
and with all your mind.
This is the greatest and the first commandment.
The second is like it:
You shall love your neighbor as yourself.
The whole law and the prophets depend on these two commandments."
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Commentary on Mt 22:35-40
The story of Jesus delivering the Great Commandment is the fourth of the “Controversy Stories” in St. Matthew’s Gospel (stories in which Jesus argues with the Jewish leadership). The question posed by the “Scholar of the Law” (probably a scribe; see also Luke 10:25-28) “…which commandment in the law is the greatest?” is asked in a rabbinical sense, meaning; which of the 613 distinct statutes was considered greatest. Within this body of law, 248 of these precepts were positive and 365 were prohibitions. In addition these precepts were further divided into “Light” and “Heavy”. This was a fairly typical type of exchange for a rabbinical debate.
In answering Jesus quotes two texts of the law that now form the foundation for a new morality in the Gospel. He fist quotes Deuteronomy 6:5 “Therefore, you shall love the Lord, your God, with all your heart, with all your soul, and with all your strength.” This text forms part of the Shema, the Jewish profession of faith. This first quote would not be surprising. What makes this exchange novel and important is that Jesus adds the quote from Leviticus 19:18b “You shall love your neighbor as yourself.” This juxtaposition of quotes makes them equally “Heavy” and there is no parallel In Jewish literature.
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6.
Jesus said:
"From the beginning of creation,
God made them male and female.
For this reason a man shall leave his father and mother
and be joined to his wife,
and the two shall become one flesh.
So they are no longer two but one flesh.
Therefore what God has joined together,
no human being must separate."
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Commentary on Mk 10:6-9
This passage gives us the scriptural support for the Church’s view of the “Sacrament of Matrimony”.Jesus, in quoting Genesis (see Genesis 1:27 and 2:24) speaks of the spiritual bond which joins husband and wife. This bond cannot be broken (“…what God has joined together, no human being must separate."). This unbreakable bond is at the heart of the Church's understanding of the Sacrament of Marriage and is distinct from the civil marriage contract (referred to by the Pharisees above). This passage is also central to the Church's teaching that the Sacrament of Marriage is only valid between a man and a woman.
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7.
There was a wedding at Cana in Galilee,
and the mother of Jesus was there. ,
Jesus and his disciples were also invited to the wedding.
When the wine ran short,
the mother of Jesus said to him,
"They have no wine."
And Jesus said to her,
"Woman, how does your concern affect me?
My hour has not yet come."
His mother said to the servers,
"Do whatever he tells you."
Now there were six stone water jars there for Jewish ceremonial washings,
each holding twenty to thirty gallons.
Jesus told them,
"Fill the jars with water."
So they filled them to the brim.
Then he told them,
"Draw some out now and take it to the headwaiter."
So they took it.
And when the headwaiter tasted the water that had become wine,
without knowing where it came from
(although the servers who had drawn the water knew),
the headwaiter called the bridegroom and said to him,
"Everyone serves good wine first,
and then when people have drunk freely, an inferior one;
but you have kept the good wine until now."
Jesus did this as the beginning of his signs at Cana in Galilee
and so revealed his glory,
and his disciples began to believe in him.
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Commentary on Jn 2:1-11
The author gives us the story of Jesus' first revelatory action following his baptism by St. John the Baptist in the Jordan. Jesus and his disciples are invited to a wedding and the wine runs out. Jesus’ mother lets her son know that the time has come for his revelation, even though Jesus does not think so. The Greek in the exchange between Jesus and his mother is ambiguous; some would interpret it, ‘What concern is that of mine or yours?’, but it is more probably to be understood as a Hebrew idiom, ‘What have I to do with you?’, that is, ‘Leave me alone, do not interfere with me’, as in Matthew 8.29, and in many passages of the Old Testament. [15]
Significantly the stone water jars were there for the ceremonial cleansing, the very Hebrew custom John the Baptist used in his call to repentance. The Hebrew custom was symbolic (as was St. John's invitation to be baptized in the Jordan); the Lord would later make baptism efficacious as sins were forgiven. We also note the Hebrew numerology applied to this scene. The number six represents one less than the perfect number seven. It was not yet Jesus’ time. The water became wine, not his blood which was yet to be poured out for the salvation of mankind.
The final statement in this story: “his disciples began to believe in him,” is the only time in the Gospel of St. John where there was any doubt about the Lord’s true identity on their part.
-------------------------------------------------------------------------------Significantly the stone water jars were there for the ceremonial cleansing, the very Hebrew custom John the Baptist used in his call to repentance. The Hebrew custom was symbolic (as was St. John's invitation to be baptized in the Jordan); the Lord would later make baptism efficacious as sins were forgiven. We also note the Hebrew numerology applied to this scene. The number six represents one less than the perfect number seven. It was not yet Jesus’ time. The water became wine, not his blood which was yet to be poured out for the salvation of mankind.
The final statement in this story: “his disciples began to believe in him,” is the only time in the Gospel of St. John where there was any doubt about the Lord’s true identity on their part.
8.
Jesus said to his disciples:
“As the Father loves me, so I also love you.
Remain in my love.
If you keep my commandments, you will remain in my love,
just as I have kept my Father’s commandments
and remain in his love.
“I have told you this so that
my joy might be in you and
your joy might be complete.
This is my commandment: love one another as I love you.”
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Commentary on Jn 15:9-12
Discourse on the union of Jesus with his disciples continues. His words become a monologue and go beyond the immediate crisis of Christ’s departure. In this passage Jesus focuses on the chain of love from the Father, through the Son, to us.
The passage concludes with a commandment. In this statement “…love one another as I love you.” The Lord summarizes all other commandments and expresses his entire will. (CCC 2822).
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9.
Jesus said to his disciples:
"This is my commandment: love one another as I love you.
No one has greater love than this,
to lay down one's life for one's friends.
You are my friends if you do what I command you.
I no longer call you slaves,
because a slave does not know what his master is doing.
I have called you friends,
because I have told you everything I have heard from my Father.
I was not you who chose me, but I who chose you
and appointed you to go and bear fruit that will remain,
so that whatever you ask the Father in my name he may give you."
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Commentary on Jn 15:12-16
This selection is part of the discourse on the union of Jesus with his disciples. His words become a monologue and go beyond the immediate crisis of his departure. There is much made of the use of the difference in the Greek words for “love” used in this discourse. When Jesus says “No one has greater love than this…” the word agapao (intimate, selfless love) is used while when he says “You are my friends…” the word phileo (casual "friendly" (brotherly) type of love) is used. St. John uses the two words synonymously so the message is clear.
CCC: Jn 15:12 459, 1823, 1970, 2074; Jn 15:13 363, 609, 614; Jn 15:15 1972, 2347; Jn 15:16-17 2745; Jn 15:16 434, 737, 2615, 2815
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10.
Jesus raised his eyes to heaven and said:
"Holy Father, I pray not only for these,
but also for those who will believe in me through their word,
so that they may all be one,
as you, Father, are in me and I in you,
that they also may be in us,
that the world may believe that you sent me.
And I have given them the glory you gave me,
so that they may be one, as we are one,
I in them and you in me,
that they may be brought to perfection as one,
that the world may know that you sent me,
and that you loved them even as you loved me.
Father, they are your gift to me.
I wish that where I am they also may be with me,
that they may see my glory that you gave me,
because you loved me before the foundation of the world.
Righteous Father, the world also does not know you,
but I know you, and they know that you sent me.
I made known to them your name and I will make it known,
that the love with which you loved me
may be in them and I in them."
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Commentary on Jn 17:20-26
Here is the final part of the “High Priestly Prayer” from the Lord’s final discourse. In this selection we are joined with the disciples as Jesus prays: “also for those who will believe in me through their word.” Again the theme of unity between the Father, the Son, and his followers is emphasized and brought to a conclusion with: “that the love with which you loved me may be in them and I in them.”
CCC: Jn 17 2604, 2746, 2758; Jn 17:21-23 260, 877; Jn 17:21 820; Jn 17:22 690; Jn 17:23-26 2750; Jn 17:24 2749, 2750, 2750; Jn 17:25 2751; Jn 17:26 589, 729, 2750
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OR
Shorter Form: John 17: 20-23
Jesus raised his eyes to heaven and said:
"Holy Father, I pray not only for these,
but also for those who will believe in me through their word,
so that they may all be one,
as you, Father, are in me and I in you,
that they also may be in us,
that the world may believe that you sent me.
And I have given them the glory you gave me,
so that they may be one, as we are one,
I in them and you in me,
that they may be brought to perfection as one,
that the world may know that you sent me,
and that you loved them even as you loved me.
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Commentary on Jn 17:20-23
Here is the final part of the “High Priestly Prayer” from the Lord’s final discourse. This shorter form focuses on the unity of persons in the love of Christ. There is less emphasis on the resurrection and hope of eternal life.
CCC: Jn 17 2604, 2746, 2758; Jn 17:21-23 260, 877; Jn 17:21 820; Jn 17:22 690; Jn 17:23-26 2750
CCC: Jn 17 2604, 2746, 2758; Jn 17:21-23 260, 877; Jn 17:21 820; Jn 17:22 690; Jn 17:23-26 2750
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^ Selection was omitted from the Lectionary Index
* Shorter Form is offered
** The text selections are taken from Lectionary for Mass, Second Typical Edition, Supplement, © 2017, Catholic Book Publishing Corp., N.J.
[1] The Navarre Bible: “Chronicles-Maccabees”, Scepter Publishers, Princeton, NJ, © 2003, pp 323
[2] Jerome Biblical Commentary, Prentice Hall, Inc., © 1968, pp.327, 89.
[3] Letters of St. Paul , The Navarre Bible, Four Courts Press, 2003 pp. 123
[4] See NAB footnote on 1 Corinthians 13:13
[5] Letters of St. Paul , The Navarre Bible, Four Courts Press, 2003, pp 407
[6] ibid
[7] Ignatius Catholic Study Bible, © 2010, Ignatius Press, San Francisco, CA. pp. 353
[8] The Navarre Bible: “Revelation and Hebrews and Catholic Letters”, Scepter Publishers, Princeton, NJ, © 2003, pp. 257
[9] The Navarre Bible: “Revelation and Hebrews and Catholic Letters”, Scepter Publishers, Princeton, NJ, © 2003, pp. 409
[10] See NAB footnote on Revelation 19
[11] Jerome Biblical Commentary, Prentice Hall, Inc., © 1968, 35:164, pp. 601
[12] Fire of Mercy Heart of the Word Volume I. Erasmo Leiva-Merikakis, Ignatius Press, San Francisco, CA, © 1996 p. 207
[4] See NAB footnote on 1 Corinthians 13:13
[5] Letters of St. Paul , The Navarre Bible, Four Courts Press, 2003, pp 407
[6] ibid
[7] Ignatius Catholic Study Bible, © 2010, Ignatius Press, San Francisco, CA. pp. 353
[8] The Navarre Bible: “Revelation and Hebrews and Catholic Letters”, Scepter Publishers, Princeton, NJ, © 2003, pp. 257
[9] The Navarre Bible: “Revelation and Hebrews and Catholic Letters”, Scepter Publishers, Princeton, NJ, © 2003, pp. 409
[10] See NAB footnote on Revelation 19
[11] Jerome Biblical Commentary, Prentice Hall, Inc., © 1968, 35:164, pp. 601
[12] Fire of Mercy Heart of the Word Volume I. Erasmo Leiva-Merikakis, Ignatius Press, San Francisco, CA, © 1996 p. 207
[13] Letters of St. Paul , The Navarre Bible, Four Courts Press, 2003, p. 391.
[14] Stephen S. Smalley, 1, 2, 3 John, vol. 51, Word Biblical Commentary (Dallas: Word, Incorporated, 1984), 213.
[15] Knox Bible footnote on Jn 2:4
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