MASSES FOR VARIOUS NEEDS AND OCCASIONS
III. IN VARIOUS PUBLIC CIRCUMSTANCES26A. In Thanksgiving to God for the Gift of Human Life
947A Reading from the Old Testament
First Option
God looked at everything he had made and found it very good.
Genesis 1:1—2:2
In the beginning, when God created the heavens and the earth,
the earth was a formless wasteland, and darkness covered the abyss,
while a mighty wind swept over the waters.
Then God said,
"Let there be light," and there was light.
God saw how good the light was.
God then separated the light from the darkness.
God called the light "day," and the darkness he called "night."
Thus evening came, and morning followed—the first day.
Then God said,
"Let there be a dome in the middle of the waters,
to separate one body of water from the other."
And so it happened:
God made the dome,
and it separated the water above the dome from the water below it.
God called the dome "the sky."
Evening came, and morning followed—the second day.
Then God said,
"Let the water under the sky be gathered into a single basin,
so that the dry land may appear."
And so it happened:
the water under the sky was gathered into its basin,
and the dry land appeared.
God called the dry land "the earth,"
and the basin of the water he called "the sea."
God saw how good it was.
Then God said,
"Let the earth bring forth vegetation:
every kind of plant that bears seed
and every kind of fruit tree on earth
that bears fruit with its seed in it."
And so it happened:
the earth brought forth every kind of plant that bears seed
and every kind of fruit tree on earth
that bears fruit with its seed in it.
God saw how good it was.
Evening came, and morning followed—the third day.
Then God said:
"Let there be lights in the dome of the sky,
to separate day from night.
Let them mark the fixed times, the days and the years,
and serve as luminaries in the dome of the sky,
to shed light upon the earth."
And so it happened:
God made the two great lights,
the greater one to govern the day,
and the lesser one to govern the night;
and he made the stars.
God set them in the dome of the sky,
to shed light upon the earth,
to govern the day and the night,
and to separate the light from the darkness.
God saw how good it was.
Evening came, and morning followed—the fourth day.
Then God said,
"Let the water teem with an abundance of living creatures,
and on the earth let birds fly beneath the dome of the sky."
And so it happened:
God created the great sea monsters
and all kinds of swimming creatures with which the water teems,
and all kinds of winged birds.
God saw how good it was, and God blessed them, saying,
"Be fertile, multiply, and fill the water of the seas;
and let the birds multiply on the earth."
Evening came, and morning followed—the fifth day.
Then God said,
"Let the earth bring forth all kinds of living creatures:
cattle, creeping things, and wild animals of all kinds."
And so it happened:
God made all kinds of wild animals, all kinds of cattle,
and all kinds of creeping things of the earth.
God saw how good it was.
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 image of God 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 also said:
"See, I give you every seed-bearing plant all over the earth
and every tree that has seed-bearing fruit on it to be your food;
and to all the animals of the land, all the birds of the air,
and all the living creatures that crawl on the ground,
I give all the green plants for food."
And so it happened.
God looked at everything he had made, and he found it very good.
Evening came, and morning followed—the sixth day.
Thus the heavens and the earth and all their array were completed.
Since on the seventh day God was finished
with the work he had been doing,
he rested on the seventh day from all the work he had undertaken.
------------------------------------------------------------------------------------------
Commentary on Gn 1:1—2:2
Scripture begins with the first creation account from Genesis. God creates the universe, the earth, and all living things. God creates an orderly universe out of primordial chaos. The separation of the waters (fresh water from salt waters of the sea and “the upper waters” held up by the dome of the sky) are later referenced in 2 Kings 7:2, 2 Kings 7:19 and Psalm 104:13. The ancient authors considered a day to begin at sunset. The literary structure used, breaking God’s creative effort into six days, stressed the sacredness of the seventh day in the faith structure of the Israelites. His final creation is the Sabbath, a day of rest and worship. The creation of humankind is considered the climax of God’s creative action primarily because God gives dominion to us over the rest of creation.
CCC: Gn 1:1-2:4 337; Gn 1:1 268, 279, 280, 290; Gn 1:2-3 292; Gn 1:2 243, 703, 1218; Gn 1:3 298; Gn 1:4 299; Gn 1:10 299; Gn 1:12 299; Gn 1:14 347; Gn 1:18 299; Gn 1:21 299; 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; Gn 2:1-3 345; Gn 2:2 314, 2184
------------------------------------------------------------------------------------------
In the beginning, when God created the heavens and the earth,
the earth was a formless wasteland, and darkness covered the abyss,
while a mighty wind swept over the waters.
Then God said,
"Let there be light," and there was light.
God saw how good the light was.
God then separated the light from the darkness.
God called the light "day," and the darkness he called "night."
Thus evening came, and morning followed—the first day.
Then God said,
"Let there be a dome in the middle of the waters,
to separate one body of water from the other."
And so it happened:
God made the dome,
and it separated the water above the dome from the water below it.
God called the dome "the sky."
Evening came, and morning followed—the second day.
Then God said,
"Let the water under the sky be gathered into a single basin,
so that the dry land may appear."
And so it happened:
the water under the sky was gathered into its basin,
and the dry land appeared.
God called the dry land "the earth,"
and the basin of the water he called "the sea."
God saw how good it was.
Then God said,
"Let the earth bring forth vegetation:
every kind of plant that bears seed
and every kind of fruit tree on earth
that bears fruit with its seed in it."
And so it happened:
the earth brought forth every kind of plant that bears seed
and every kind of fruit tree on earth
that bears fruit with its seed in it.
God saw how good it was.
Evening came, and morning followed—the third day.
Then God said:
"Let there be lights in the dome of the sky,
to separate day from night.
Let them mark the fixed times, the days and the years,
and serve as luminaries in the dome of the sky,
to shed light upon the earth."
And so it happened:
God made the two great lights,
the greater one to govern the day,
and the lesser one to govern the night;
and he made the stars.
God set them in the dome of the sky,
to shed light upon the earth,
to govern the day and the night,
and to separate the light from the darkness.
God saw how good it was.
Evening came, and morning followed—the fourth day.
Then God said,
"Let the water teem with an abundance of living creatures,
and on the earth let birds fly beneath the dome of the sky."
And so it happened:
God created the great sea monsters
and all kinds of swimming creatures with which the water teems,
and all kinds of winged birds.
God saw how good it was, and God blessed them, saying,
"Be fertile, multiply, and fill the water of the seas;
and let the birds multiply on the earth."
Evening came, and morning followed—the fifth day.
Then God said,
"Let the earth bring forth all kinds of living creatures:
cattle, creeping things, and wild animals of all kinds."
And so it happened:
God made all kinds of wild animals, all kinds of cattle,
and all kinds of creeping things of the earth.
God saw how good it was.
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 image of God 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 also said:
"See, I give you every seed-bearing plant all over the earth
and every tree that has seed-bearing fruit on it to be your food;
and to all the animals of the land, all the birds of the air,
and all the living creatures that crawl on the ground,
I give all the green plants for food."
And so it happened.
God looked at everything he had made, and he found it very good.
Evening came, and morning followed—the sixth day.
Thus the heavens and the earth and all their array were completed.
Since on the seventh day God was finished
with the work he had been doing,
he rested on the seventh day from all the work he had undertaken.
------------------------------------------------------------------------------------------
Commentary on Gn 1:1—2:2
Scripture begins with the first creation account from Genesis. God creates the universe, the earth, and all living things. God creates an orderly universe out of primordial chaos. The separation of the waters (fresh water from salt waters of the sea and “the upper waters” held up by the dome of the sky) are later referenced in 2 Kings 7:2, 2 Kings 7:19 and Psalm 104:13. The ancient authors considered a day to begin at sunset. The literary structure used, breaking God’s creative effort into six days, stressed the sacredness of the seventh day in the faith structure of the Israelites. His final creation is the Sabbath, a day of rest and worship. The creation of humankind is considered the climax of God’s creative action primarily because God gives dominion to us over the rest of creation.
CCC: Gn 1:1-2:4 337; Gn 1:1 268, 279, 280, 290; Gn 1:2-3 292; Gn 1:2 243, 703, 1218; Gn 1:3 298; Gn 1:4 299; Gn 1:10 299; Gn 1:12 299; Gn 1:14 347; Gn 1:18 299; Gn 1:21 299; 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; Gn 2:1-3 345; Gn 2:2 314, 2184
------------------------------------------------------------------------------------------
Second Option
The Creator of the universe
will give you back both breath and life.
2 Maccabees 7:1, 20-31
It happened that seven brothers with their mother were arrested
and tortured with whips and scourges by the king,
to force them to eat pork in violation of God’s law.
Most admirable and worthy of everlasting remembrance was the mother,
who saw her seven sons perish in a single day,
yet bore it courageously because of her hope in the Lord.
Filled with a noble spirit that stirred her womanly heart with manly courage,
she exhorted each of them
in the language of their ancestors with these words:
“I do not know how you came into existence in my womb;
it was not I who gave you the breath of life,
nor was it I who set in order
the elements of which each of you is composed.
Therefore, since it is the Creator of the universe
who shapes each man’s beginning,
as he brings about the origin of everything,
he, in his mercy,
will give you back both breath and life,
because you now disregard yourselves for the sake of his law.”
Antiochus, suspecting insult in her words,
thought he was being ridiculed.
As the youngest brother was still alive, the king appealed to him,
not with mere words, but with promises on oath,
to make him rich and happy if he would abandon his ancestral customs:
he would make him his Friend
and entrust him with high office.
When the youth paid no attention to him at all,
the king appealed to the mother,
urging her to advise her boy to save his life.
After he had urged her for a long time,
she went through the motions of persuading her son.
In derision of the cruel tyrant,
she leaned over close to her son and said in their native language:
“Son, have pity on me, who carried you in my womb for nine months,
nursed you for three years, brought you up,
educated and supported you to your present age.
I beg you, child, to look at the heavens and the earth
and see all that is in them;
then you will know that God did not make them out of existing things;
and in the same way the human race came into existence.
Do not be afraid of this executioner,
but be worthy of your brothers and accept death,
so that in the time of mercy I may receive you again with them.”
She had scarcely finished speaking when the youth said:
“What are you waiting for?
I will not obey the king’s command.
I obey the command of the law given to our fathers through Moses.
But you, who have contrived every kind of affliction for the Hebrews,
will not escape the hands of God.”
------------------------------------------------------------------------------------------
Commentary on 2 Mc 7:1, 20-31
This selection from the Second Book of Maccabees provides examples of courage in the face of extreme cruelty based upon belief in the resurrection on the last day. This is one of the important theological ideas expounded upon in the book, and provides a framework for our later understanding of the importance of Christ’s sacrifice and promise.
“In the first part the conviction that the just will rise and evildoers will be punished builds up as the story goes on. Each of the replies given by the six brothers contains some aspect of that truth. The first says that just men prefer to die rather than sin (v. 2) because God will reward them (v. 6); the second, that God will raise them to a new life (v. 9); the third, that they will rise with their bodies remade (v. 11); the fourth, that for evildoers there will be no "resurrection to life" (v. 14); the fifth, that there will be punishment for evildoers (v. 17); and the sixth, that when just people suffer it is because they are being punished for their own sins (v. 18).
"In the second part, both the mother and the youngest brother affirm what the others have said: but the boy adds something new when he says that death accepted by the righteous works as atonement for the whole people (vv. 37-38).” [1]
CCC: 2 Mc 7:22-23 297; 2 Mc 7:28 297; 2 Mc 7:29 992
------------------------------------------------------------------------------------------
It happened that seven brothers with their mother were arrested
and tortured with whips and scourges by the king,
to force them to eat pork in violation of God’s law.
Most admirable and worthy of everlasting remembrance was the mother,
who saw her seven sons perish in a single day,
yet bore it courageously because of her hope in the Lord.
Filled with a noble spirit that stirred her womanly heart with manly courage,
she exhorted each of them
in the language of their ancestors with these words:
“I do not know how you came into existence in my womb;
it was not I who gave you the breath of life,
nor was it I who set in order
the elements of which each of you is composed.
Therefore, since it is the Creator of the universe
who shapes each man’s beginning,
as he brings about the origin of everything,
he, in his mercy,
will give you back both breath and life,
because you now disregard yourselves for the sake of his law.”
Antiochus, suspecting insult in her words,
thought he was being ridiculed.
As the youngest brother was still alive, the king appealed to him,
not with mere words, but with promises on oath,
to make him rich and happy if he would abandon his ancestral customs:
he would make him his Friend
and entrust him with high office.
When the youth paid no attention to him at all,
the king appealed to the mother,
urging her to advise her boy to save his life.
After he had urged her for a long time,
she went through the motions of persuading her son.
In derision of the cruel tyrant,
she leaned over close to her son and said in their native language:
“Son, have pity on me, who carried you in my womb for nine months,
nursed you for three years, brought you up,
educated and supported you to your present age.
I beg you, child, to look at the heavens and the earth
and see all that is in them;
then you will know that God did not make them out of existing things;
and in the same way the human race came into existence.
Do not be afraid of this executioner,
but be worthy of your brothers and accept death,
so that in the time of mercy I may receive you again with them.”
She had scarcely finished speaking when the youth said:
“What are you waiting for?
I will not obey the king’s command.
I obey the command of the law given to our fathers through Moses.
But you, who have contrived every kind of affliction for the Hebrews,
will not escape the hands of God.”
------------------------------------------------------------------------------------------
Commentary on 2 Mc 7:1, 20-31
This selection from the Second Book of Maccabees provides examples of courage in the face of extreme cruelty based upon belief in the resurrection on the last day. This is one of the important theological ideas expounded upon in the book, and provides a framework for our later understanding of the importance of Christ’s sacrifice and promise.
“In the first part the conviction that the just will rise and evildoers will be punished builds up as the story goes on. Each of the replies given by the six brothers contains some aspect of that truth. The first says that just men prefer to die rather than sin (v. 2) because God will reward them (v. 6); the second, that God will raise them to a new life (v. 9); the third, that they will rise with their bodies remade (v. 11); the fourth, that for evildoers there will be no "resurrection to life" (v. 14); the fifth, that there will be punishment for evildoers (v. 17); and the sixth, that when just people suffer it is because they are being punished for their own sins (v. 18).
"In the second part, both the mother and the youngest brother affirm what the others have said: but the boy adds something new when he says that death accepted by the righteous works as atonement for the whole people (vv. 37-38).” [1]
CCC: 2 Mc 7:22-23 297; 2 Mc 7:28 297; 2 Mc 7:29 992
------------------------------------------------------------------------------------------
Third Option
I will make you a light to the nations.
Isaiah 49:1-6
Hear me, O islands,
listen, O distant peoples.
The Lord called me from birth,
from my mother's womb he gave me my name.
He made of me a sharp-edged sword
and concealed me in the shadow of his arm.
He made me a polished arrow,
in his quiver he hid me.
You are my servant, he said to me,
Israel, through whom I show my glory.
Though I thought I had toiled in vain,
and for nothing, uselessly, spent my strength,
Yet my reward is with the Lord,
my recompense is with my God.
For now the Lord has spoken
who formed me as his servant from the womb,
That Jacob may be brought back to him
and Israel gathered to him;
And I am made glorious in the sight of the Lord,
and my God is now my strength!
It is too little, he says, for you to be my servant,
to raise up the tribes of Jacob,
and restore the survivors of Israel;
I will make you a light to the nations,
that my salvation may reach to the ends of the earth.
------------------------------------------------------------------------------------------
Commentary on Is 49:1-6
In this passage, the beginning of the second of the four “Servant of the Lord” oracles, the Prophet Isaiah speaks of his own call of service to God. It presents him as “another Jeremiah”: He is called from his mother’s womb (see Jeremiah 1:5). The prophet has a vocation to the gentiles (Jeremiah 1:10; Jeremiah 25:15ff) to bring a message of both doom and happiness (Jeremiah 16:19-21). [2] We note that God sets his servants on their course from before their birth (see also Luke 1:15 (St. John the Baptist), Luke 1:31 (Jesus) and Galatians 1:15 (St. Paul the Apostle)).
The servant learns that, even at times when his effort seems to have failed (“Though I thought I had toiled in vain”), it is God’s strength and plan that succeeds (“my recompense is with my God”)(see also 1 Corinthians 4:1-5). The prophet’s role is expanded at the end of the passage to “reach to the ends of the earth,” a revelation further elaborated in Genesis 12:3; Luke 2:31-32; and Acts 13:47.
CCC: Is 49:1-6 713; Is 49:5-6 64
------------------------------------------------------------------------------------------
Hear me, O islands,
listen, O distant peoples.
The Lord called me from birth,
from my mother's womb he gave me my name.
He made of me a sharp-edged sword
and concealed me in the shadow of his arm.
He made me a polished arrow,
in his quiver he hid me.
You are my servant, he said to me,
Israel, through whom I show my glory.
Though I thought I had toiled in vain,
and for nothing, uselessly, spent my strength,
Yet my reward is with the Lord,
my recompense is with my God.
For now the Lord has spoken
who formed me as his servant from the womb,
That Jacob may be brought back to him
and Israel gathered to him;
And I am made glorious in the sight of the Lord,
and my God is now my strength!
It is too little, he says, for you to be my servant,
to raise up the tribes of Jacob,
and restore the survivors of Israel;
I will make you a light to the nations,
that my salvation may reach to the ends of the earth.
------------------------------------------------------------------------------------------
Commentary on Is 49:1-6
In this passage, the beginning of the second of the four “Servant of the Lord” oracles, the Prophet Isaiah speaks of his own call of service to God. It presents him as “another Jeremiah”: He is called from his mother’s womb (see Jeremiah 1:5). The prophet has a vocation to the gentiles (Jeremiah 1:10; Jeremiah 25:15ff) to bring a message of both doom and happiness (Jeremiah 16:19-21). [2] We note that God sets his servants on their course from before their birth (see also Luke 1:15 (St. John the Baptist), Luke 1:31 (Jesus) and Galatians 1:15 (St. Paul the Apostle)).
The servant learns that, even at times when his effort seems to have failed (“Though I thought I had toiled in vain”), it is God’s strength and plan that succeeds (“my recompense is with my God”)(see also 1 Corinthians 4:1-5). The prophet’s role is expanded at the end of the passage to “reach to the ends of the earth,” a revelation further elaborated in Genesis 12:3; Luke 2:31-32; and Acts 13:47.
CCC: Is 49:1-6 713; Is 49:5-6 64
------------------------------------------------------------------------------------------
947B Reading from the New Testament
First Option
From God and through him and for him are all things.
Romans 11:33-36
Oh, the depth of the riches and wisdom and knowledge of God!
How inscrutable are his judgments and how unsearchable his ways!
For who has known the mind of the Lord
or who has been his counselor?
Or who has given the Lord anything
that he may be repaid?
For from him and through him and for him are all things.
To him be glory forever. Amen.
------------------------------------------------------------------------------------------
Commentary on Rom 11:33-36
This passage is St. Paul’s final reflection on salvation assured for those justified by the love of God. The apostle has illustrated this theme by showing that God’s plan of salvation does not contradict the promise made to Israel. He next provides this hymn to a merciful God. In it he quotes Isaiah (the Greek version of Isaiah 40:13; and Job (Job 41:11a)) to emphasize that God is indebted to no one, either for his plan or his gifts to the people. All he gives come from his love and mercy.
------------------------------------------------------------------------------------------
Oh, the depth of the riches and wisdom and knowledge of God!
How inscrutable are his judgments and how unsearchable his ways!
For who has known the mind of the Lord
or who has been his counselor?
Or who has given the Lord anything
that he may be repaid?
For from him and through him and for him are all things.
To him be glory forever. Amen.
------------------------------------------------------------------------------------------
Commentary on Rom 11:33-36
This passage is St. Paul’s final reflection on salvation assured for those justified by the love of God. The apostle has illustrated this theme by showing that God’s plan of salvation does not contradict the promise made to Israel. He next provides this hymn to a merciful God. In it he quotes Isaiah (the Greek version of Isaiah 40:13; and Job (Job 41:11a)) to emphasize that God is indebted to no one, either for his plan or his gifts to the people. All he gives come from his love and mercy.
------------------------------------------------------------------------------------------
Second Option
God chose us in Christ, before the foundation of the world.
Ephesians 1:3-14
Blessed be the God and Father of our Lord Jesus Christ,
who has blessed us in Christ
with every spiritual blessing in the heavens,
as he chose us in him, before the foundation of the world,
to be holy and without blemish before him.
In love he destined us for adoption to himself through Jesus Christ,
in accord with the favor of his will,
for the praise of the glory of his grace
that he granted us in the beloved.
In him we have redemption by his blood,
the forgiveness of transgressions,
in accord with the riches of his grace that he lavished upon us.
In all wisdom and insight, he has made known to us
the mystery of his will in accord with his favor
that he set forth in him as a plan for the fullness of times,
to sum up all things in Christ, in heaven and on earth.
In him we were also chosen,
destined in accord with the purpose of the One
who accomplishes all things according to the intention of his will,
so that we might exist for the praise of his glory,
we who first hoped in Christ.
In him you also, who have heard the word of truth,
the gospel of your salvation, and have believed in him,
were sealed with the promised holy Spirit,
which is the first installment of our inheritance
toward redemption as God's possession, to the praise of his glory.
------------------------------------------------------------------------------------
Commentary on Eph 1:3-14
Following his introductory remarks, St. Paul offers a blessing in thanksgiving for the salvation brought to the faithful through Christ’s forgiveness and redemptive actions. The apostle speaks to the Ephesians about their adoption by God as his sons and daughters. He relates, in typical Pauline fashion, the omnipotence and timelessness of God’s knowledge and actions following his introduction and blessing.
St. Paul quickly gets into doctrinal exhortations (v. 11ff). In this passage, the evangelist announces the adoption of all who believe in him (“we were chosen” a reference to the Jewish people to whom St. Paul also belonged, and “you also, who have heard the truth” meaning the gentiles who came to faith). St. Paul next refers to the indelible change, the transformation brought about in Baptism and Confirmation, as he speaks about being “sealed with the promise of the Holy Spirit” (first given in Baptism and sealed in Confirmation, see also Ezekiel 9:4-6, Revelation 7:4). In this adoption, we share the inheritance of God’s children which is redemption.
CCC: Eph 1:3-14 2627, 2641; Eph 1:3-6 381, 1077; Eph 1:3 492, 1671; Eph 1:4-5 52, 257; Eph 1:4 492, 796, 865, 1426, 2807; Eph 1:5-6 294; Eph 1:6 1083; Eph 1:7 517, 2839; Eph 1:9-11 2823; Eph 1:9 257, 1066, 2603, 2807; Eph 1:10 668, 772, 1043, 2748; Eph 1:13-14 706, 1274; Eph 1:13 693, 698, 1296; Eph 1:14 1107
------------------------------------------------------------------------------------
Blessed be the God and Father of our Lord Jesus Christ,
who has blessed us in Christ
with every spiritual blessing in the heavens,
as he chose us in him, before the foundation of the world,
to be holy and without blemish before him.
In love he destined us for adoption to himself through Jesus Christ,
in accord with the favor of his will,
for the praise of the glory of his grace
that he granted us in the beloved.
In him we have redemption by his blood,
the forgiveness of transgressions,
in accord with the riches of his grace that he lavished upon us.
In all wisdom and insight, he has made known to us
the mystery of his will in accord with his favor
that he set forth in him as a plan for the fullness of times,
to sum up all things in Christ, in heaven and on earth.
In him we were also chosen,
destined in accord with the purpose of the One
who accomplishes all things according to the intention of his will,
so that we might exist for the praise of his glory,
we who first hoped in Christ.
In him you also, who have heard the word of truth,
the gospel of your salvation, and have believed in him,
were sealed with the promised holy Spirit,
which is the first installment of our inheritance
toward redemption as God's possession, to the praise of his glory.
------------------------------------------------------------------------------------
Commentary on Eph 1:3-14
Following his introductory remarks, St. Paul offers a blessing in thanksgiving for the salvation brought to the faithful through Christ’s forgiveness and redemptive actions. The apostle speaks to the Ephesians about their adoption by God as his sons and daughters. He relates, in typical Pauline fashion, the omnipotence and timelessness of God’s knowledge and actions following his introduction and blessing.
St. Paul quickly gets into doctrinal exhortations (v. 11ff). In this passage, the evangelist announces the adoption of all who believe in him (“we were chosen” a reference to the Jewish people to whom St. Paul also belonged, and “you also, who have heard the truth” meaning the gentiles who came to faith). St. Paul next refers to the indelible change, the transformation brought about in Baptism and Confirmation, as he speaks about being “sealed with the promise of the Holy Spirit” (first given in Baptism and sealed in Confirmation, see also Ezekiel 9:4-6, Revelation 7:4). In this adoption, we share the inheritance of God’s children which is redemption.
CCC: Eph 1:3-14 2627, 2641; Eph 1:3-6 381, 1077; Eph 1:3 492, 1671; Eph 1:4-5 52, 257; Eph 1:4 492, 796, 865, 1426, 2807; Eph 1:5-6 294; Eph 1:6 1083; Eph 1:7 517, 2839; Eph 1:9-11 2823; Eph 1:9 257, 1066, 2603, 2807; Eph 1:10 668, 772, 1043, 2748; Eph 1:13-14 706, 1274; Eph 1:13 693, 698, 1296; Eph 1:14 1107
------------------------------------------------------------------------------------
Third Option
Rooted and grounded in love,
you may be filled with the fullness of God.
Ephesians 3:14-21
Brothers and sisters:
I kneel before the Father,
from whom every family in heaven and on earth is named,
that he may grant you in accord with the riches of his glory
to be strengthened with power through his Spirit in the inner self,
and that Christ may dwell in your hearts through faith;
that you, rooted and grounded in love,
may have strength to comprehend with all the holy ones
what is the breadth and length and height and depth,
and to know the love of Christ that surpasses knowledge,
so that you may be filled with all the fullness of God.
Now to him who is able to accomplish far more than all we ask or imagine,
by the power at work within us,
to him be glory in the Church and in Christ Jesus
to all generations, forever and ever. Amen..
------------------------------------------------------------------------------------
Commentary on Eph 3:14-21
St. Paul has informed the Ephesians of the difficulties (imprisonment) he is facing, but has asked them to stay focused on their own spiritual growth, rather than concern themselves over his “afflictions” (Ephesians 3:1). He offers them the “Apostle’s Prayer." “The apostle prays that those he is addressing may, like the rest of the church, deepen their understanding of God's plan of salvation in Christ. It is a plan that affects the whole universe (Ephesians 3:15) with the breadth and length and height and depth of God's love in Christ (Ephesians 3:18) or possibly the universe in all its dimensions. The apostle prays that they may perceive the redemptive love of Christ for them and be completely immersed in the fullness of God (Ephesians 3:19).”[3]
CCC: Eph 3:14 239, 2214, 2367; Eph 3:16-17 1073, 2714; Eph 3:16 1995; Eph 3:18-21 2565; Eph 3:20-21 2641
------------------------------------------------------------------------------------
Brothers and sisters:
I kneel before the Father,
from whom every family in heaven and on earth is named,
that he may grant you in accord with the riches of his glory
to be strengthened with power through his Spirit in the inner self,
and that Christ may dwell in your hearts through faith;
that you, rooted and grounded in love,
may have strength to comprehend with all the holy ones
what is the breadth and length and height and depth,
and to know the love of Christ that surpasses knowledge,
so that you may be filled with all the fullness of God.
Now to him who is able to accomplish far more than all we ask or imagine,
by the power at work within us,
to him be glory in the Church and in Christ Jesus
to all generations, forever and ever. Amen..
------------------------------------------------------------------------------------
Commentary on Eph 3:14-21
St. Paul has informed the Ephesians of the difficulties (imprisonment) he is facing, but has asked them to stay focused on their own spiritual growth, rather than concern themselves over his “afflictions” (Ephesians 3:1). He offers them the “Apostle’s Prayer." “The apostle prays that those he is addressing may, like the rest of the church, deepen their understanding of God's plan of salvation in Christ. It is a plan that affects the whole universe (Ephesians 3:15) with the breadth and length and height and depth of God's love in Christ (Ephesians 3:18) or possibly the universe in all its dimensions. The apostle prays that they may perceive the redemptive love of Christ for them and be completely immersed in the fullness of God (Ephesians 3:19).”[3]
CCC: Eph 3:14 239, 2214, 2367; Eph 3:16-17 1073, 2714; Eph 3:16 1995; Eph 3:18-21 2565; Eph 3:20-21 2641
------------------------------------------------------------------------------------
Fourth Option
He transferred us to the kingdom of his beloved Son.
Colossians 1:12-20
Brothers and sisters:
Let us give thanks to the Father,
who has made you fit to share
in the inheritance of the holy ones in light.
He delivered us from the power of darkness
and transferred us to the kingdom of his beloved Son,
in whom we have redemption, the forgiveness of sins.
He is the image of the invisible God,
the firstborn of all creation.
For in him were created all things in heaven and on earth,
the visible and the invisible,
whether thrones or dominions or principalities or powers;
all things were created through him and for him.
He is before all things,
and in him all things hold together.
He is the head of the body, the church.
He is the beginning, the firstborn from the dead,
that in all things he himself might be preeminent.
For in him all the fullness was pleased to dwell,
and through him to reconcile all things for him,
making peace by the blood of his cross
through him, whether those on earth or those in heaven.
------------------------------------------------------------------------------------------
Commentary on Col 1:12-20
In the first part of this selection St. Paul reminds the Colossians that it is in Christ that we have redemption through the forgiveness of sins. We are given a place in the light, through him who is light itself.
The second part of the reading is a hymn fragment, probably familiar to the members of that faith community, that reminds them of the Lord’s preeminence (i.e. first-born of all creation, first-born from the dead, all things are reconciled in him). As his eternal status is reiterated, his kingship over all creation is recalled.
CCC: Col 1:12-14 1250; Col 1:13-14 517; Col 1:14 2839; Col 1:15-20 2641; Col 1:15 241, 299, 381, 1701; Col 1:16-17 291; Col 1:16 331; Col 1:18-20 624; Col 1:18 504, 658, 753, 343, 792; Col 1:20-22 2305
------------------------------------------------------------------------------------------
Brothers and sisters:
Let us give thanks to the Father,
who has made you fit to share
in the inheritance of the holy ones in light.
He delivered us from the power of darkness
and transferred us to the kingdom of his beloved Son,
in whom we have redemption, the forgiveness of sins.
He is the image of the invisible God,
the firstborn of all creation.
For in him were created all things in heaven and on earth,
the visible and the invisible,
whether thrones or dominions or principalities or powers;
all things were created through him and for him.
He is before all things,
and in him all things hold together.
He is the head of the body, the church.
He is the beginning, the firstborn from the dead,
that in all things he himself might be preeminent.
For in him all the fullness was pleased to dwell,
and through him to reconcile all things for him,
making peace by the blood of his cross
through him, whether those on earth or those in heaven.
------------------------------------------------------------------------------------------
Commentary on Col 1:12-20
In the first part of this selection St. Paul reminds the Colossians that it is in Christ that we have redemption through the forgiveness of sins. We are given a place in the light, through him who is light itself.
The second part of the reading is a hymn fragment, probably familiar to the members of that faith community, that reminds them of the Lord’s preeminence (i.e. first-born of all creation, first-born from the dead, all things are reconciled in him). As his eternal status is reiterated, his kingship over all creation is recalled.
CCC: Col 1:12-14 1250; Col 1:13-14 517; Col 1:14 2839; Col 1:15-20 2641; Col 1:15 241, 299, 381, 1701; Col 1:16-17 291; Col 1:16 331; Col 1:18-20 624; Col 1:18 504, 658, 753, 343, 792; Col 1:20-22 2305
------------------------------------------------------------------------------------------
Fifth Option
We have passed from death to life
because we love our brothers.
1 John 3:11-21
Beloved:
This is the message you have heard from the beginning:
we should love one another,
unlike Cain who belonged to the Evil One
and slaughtered his brother.
Why did he slaughter him?
Because his own works were evil,
and those of his brother righteous.
Do not be amazed, then, brothers and sisters, if the world hates you.
We know that we have passed from death to life
because we love our brothers.
Whoever does not love remains in death.
Everyone who hates his brother is a murderer,
and you know that no murderer has eternal life remaining in him.
The way we came to know love
was that he laid down his life for us;
so we ought to lay down our lives for our brothers.
If someone who has worldly means
sees a brother in need and refuses him compassion,
how can the love of God remain in him?
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.
--------------------------------------------------------------------------------
Commentary on 1 Jn 3:11-21
St. John continues his narrative on righteousness and love in this passage. Note, he has not really focused on what he considers to be the central teaching of Christ: love one another. In this particular section he begins with the comparison from scripture of Cain and Abel (Genesis 4:1-16) to demonstrate that, from the beginning of human history, evil has hated good. He uses that analogy to explain why the world, which is intrinsically evil in his eyes, hates the Christian community, which is good because the members of that community love each other.
CCC: 1 Jn 3:15 1033; 1 Jn 3:17 2447; 1 Jn 3:19-24 2845; 1 Jn 3:19-20 208, 1781; 1 Jn 3:21 2631
--------------------------------------------------------------------------------
Beloved:
This is the message you have heard from the beginning:
we should love one another,
unlike Cain who belonged to the Evil One
and slaughtered his brother.
Why did he slaughter him?
Because his own works were evil,
and those of his brother righteous.
Do not be amazed, then, brothers and sisters, if the world hates you.
We know that we have passed from death to life
because we love our brothers.
Whoever does not love remains in death.
Everyone who hates his brother is a murderer,
and you know that no murderer has eternal life remaining in him.
The way we came to know love
was that he laid down his life for us;
so we ought to lay down our lives for our brothers.
If someone who has worldly means
sees a brother in need and refuses him compassion,
how can the love of God remain in him?
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.
--------------------------------------------------------------------------------
Commentary on 1 Jn 3:11-21
St. John continues his narrative on righteousness and love in this passage. Note, he has not really focused on what he considers to be the central teaching of Christ: love one another. In this particular section he begins with the comparison from scripture of Cain and Abel (Genesis 4:1-16) to demonstrate that, from the beginning of human history, evil has hated good. He uses that analogy to explain why the world, which is intrinsically evil in his eyes, hates the Christian community, which is good because the members of that community love each other.
CCC: 1 Jn 3:15 1033; 1 Jn 3:17 2447; 1 Jn 3:19-24 2845; 1 Jn 3:19-20 208, 1781; 1 Jn 3:21 2631
--------------------------------------------------------------------------------
947C Responsorial Psalm
R. (2ab) O Lord, our God, how wonderful your name in all the earth!
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!
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!
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!
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!
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!
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!
------------------------------------------------------------------------------------------
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 who, 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
------------------------------------------------------------------------------------------
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 who, 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
------------------------------------------------------------------------------------------
2. Psalm 139:1b-3, 13-14ab, 14c-15
R. (14) I praise you, for I am wonderfully made.
O LORD, you have probed me, you know me:
you know when I sit and when I stand;
you understand my thoughts from afar.
My journeys and my rest you scrutinize,
with all my ways you are familiar.
R. I praise you for I am wonderfully made.
Truly you have formed my inmost being;
you knit me in my mother's womb.
I give you thanks that I am fearfully, wonderfully made;
wonderful are your works.
R. I praise you, for I am wonderfully made.
My soul also you knew full well;
nor was my frame unknown to you
When I was made in secret,
when I was fashioned in the depths of the earth.
R. I praise you, for I am wonderfully made.
-------------------------------------------------------------------------------------
Commentary on Ps 139:1b-3, 13-14ab, 14c-15
This song/prayer asks for guidance from the Holy Spirit. It recognizes that God’s spirit is in all his creation and its knowledge is omnipresent. The idea of being called from the womb – set aside for God – is a common theme of the prophetic tradition in both the Old Testament and New Testament.
CCC: Ps 139:15 2270
-------------------------------------------------------------------------------------
R. (14) I praise you, for I am wonderfully made.
O LORD, you have probed me, you know me:
you know when I sit and when I stand;
you understand my thoughts from afar.
My journeys and my rest you scrutinize,
with all my ways you are familiar.
R. I praise you for I am wonderfully made.
Truly you have formed my inmost being;
you knit me in my mother's womb.
I give you thanks that I am fearfully, wonderfully made;
wonderful are your works.
R. I praise you, for I am wonderfully made.
My soul also you knew full well;
nor was my frame unknown to you
When I was made in secret,
when I was fashioned in the depths of the earth.
R. I praise you, for I am wonderfully made.
-------------------------------------------------------------------------------------
Commentary on Ps 139:1b-3, 13-14ab, 14c-15
This song/prayer asks for guidance from the Holy Spirit. It recognizes that God’s spirit is in all his creation and its knowledge is omnipresent. The idea of being called from the womb – set aside for God – is a common theme of the prophetic tradition in both the Old Testament and New Testament.
CCC: Ps 139:15 2270
-------------------------------------------------------------------------------------
947E Gospel
First Option
See that you do not despise one of these little ones.
Matthew 18:1-5, 10, 12-14
#414 Weekday Year I Context (Tuesday of the 19th Week in Ordinary Time)
#414 Weekday Year II Context (Tuesday of the 19th Week in Ordinary Time)
The disciples approached Jesus and said,
“Who is the greatest in the Kingdom of heaven?”
He called a child over, placed it in their midst, and said,
“Amen, I say to you, unless you turn and become like children,
you will not enter the Kingdom of heaven.
Whoever becomes humble like this child
is the greatest in the Kingdom of heaven.
And whoever receives one child such as this in my name receives me.
“See that you do not despise one of these little ones,
for I say to you that their angels in heaven
always look upon the face of my heavenly Father.
What is your opinion?
If a man has a hundred sheep and one of them goes astray,
will he not leave the ninety-nine in the hills
and go in search of the stray?
And if he finds it, amen, I say to you, he rejoices more over it
than over the ninety-nine that did not stray.
In just the same way, it is not the will of your heavenly Father
that one of these little ones be lost.”
------------------------------------------------------------------------------------------
Commentary on Mt 18:1-5, 10, 12-14
Jesus, in this selection from St. Matthew’s Gospel, summarizes what is known as “church order.” It is called this because, in response to the question: “who will be greatest in the Kingdom of heaven,” Jesus refutes the rank and privilege of the secular world, and indicates that those whose faith is like a small child will find greatness in heaven. He goes on to remind the disciples that angels of God watch over those with childlike faith, and that there is no greater sin than leading a child to sin. He also tells the disciples there is no greater duty than seeking a child who is lost (to sin).
"In this context He speaks of children having guardian angels. However, everyone, adult or child, has a guardian angel. 'By God's providence angels have been entrusted with the office of guarding the human race and of accompanying every human being so as to preserve him from any serious dangers [...]. Our Heavenly Father has placed over each of us an angel under whose protection and vigilance we are' ('St. Pius V Catechism', IV, 9, 4)." [4]
CCC: Mt 18:3-4 526; Mt 18:3 2785; Mt 18:10 329, 336; Mt 18:14 605, 2822
------------------------------------------------------------------------------------------
Second Option
The Son of Man is to be handed over...
Whoever wishes to be first will be the servant of all.
Jesus and his disciples left from there and began a journey through Galilee,
but he did not wish anyone to know about it.
He was teaching his disciples and telling them,
“The Son of Man is to be handed over to men
and they will kill him,
and three days after his death the Son of Man will rise.”
But they did not understand the saying,
and they were afraid to question him.
They came to Capernaum and, once inside the house,
he began to ask them,
“What were you arguing about on the way?”
But they remained silent.
For they had been discussing among themselves on the way
who was the greatest.
Then he sat down, called the Twelve, and said to them,
“If anyone wishes to be first,
he shall be the last of all and the servant of all.”
Taking a child, he placed it in their midst,
and putting his arms around it, he said to them,
“Whoever receives one child such as this in my name, receives me;
and whoever receives me,
receives not me but the One who sent me.”
------------------------------------------------------------------------------------------
Commentary on Mk 9:30-37
This selection describes Jesus’ interaction with the disciples following the cure of the boy with the mute spirit. Jesus and his disciples continue their journey through Galilee, and he teaches them in private about what is to come. It begins with the second prediction of the passion Jesus is to face. The disciples, characteristic of St. Mark’s description, do not understand, and begin to debate among themselves who was greatest. Jesus tells them directly that their role (and by extension the role of all Christian disciples) is one of service.
The Lord sees that they do not understand. When they don’t respond to his direct question, he gives them the example of first a servant, and then a child, so they can understand that it is through humility and innocence that God’s servants lead. He probably uses the example of children to represent the “anawim,” the poor in spirit, the most vulnerable of the Christian faithful.
CCC: Mk 9:9-31 649; Mk 9:31-32 557; Mk 9:31 474; Mk 9:37 1825
------------------------------------------------------------------------------------------
but he did not wish anyone to know about it.
He was teaching his disciples and telling them,
“The Son of Man is to be handed over to men
and they will kill him,
and three days after his death the Son of Man will rise.”
But they did not understand the saying,
and they were afraid to question him.
They came to Capernaum and, once inside the house,
he began to ask them,
“What were you arguing about on the way?”
But they remained silent.
For they had been discussing among themselves on the way
who was the greatest.
Then he sat down, called the Twelve, and said to them,
“If anyone wishes to be first,
he shall be the last of all and the servant of all.”
Taking a child, he placed it in their midst,
and putting his arms around it, he said to them,
“Whoever receives one child such as this in my name, receives me;
and whoever receives me,
receives not me but the One who sent me.”
------------------------------------------------------------------------------------------
Commentary on Mk 9:30-37
This selection describes Jesus’ interaction with the disciples following the cure of the boy with the mute spirit. Jesus and his disciples continue their journey through Galilee, and he teaches them in private about what is to come. It begins with the second prediction of the passion Jesus is to face. The disciples, characteristic of St. Mark’s description, do not understand, and begin to debate among themselves who was greatest. Jesus tells them directly that their role (and by extension the role of all Christian disciples) is one of service.
The Lord sees that they do not understand. When they don’t respond to his direct question, he gives them the example of first a servant, and then a child, so they can understand that it is through humility and innocence that God’s servants lead. He probably uses the example of children to represent the “anawim,” the poor in spirit, the most vulnerable of the Christian faithful.
CCC: Mk 9:9-31 649; Mk 9:31-32 557; Mk 9:31 474; Mk 9:37 1825
------------------------------------------------------------------------------------------
Third Option
The Almighty has done great things for me: he has raised up the lowly.
Luke 1:39-56
Mary set out
and traveled to the hill country in haste
to a town of Judah,
where she entered the house of Zechariah
and greeted Elizabeth.
When Elizabeth heard Mary's greeting,
the infant leaped in her womb,
and Elizabeth, filled with the Holy Spirit,
cried out in a loud voice and said,
"Most blessed are you among women,
and blessed is the fruit of your womb.
And how does this happen to me,
that the mother of my Lord should come to me?
For at the moment the sound of your greeting reached my ears,
the infant in my womb leaped for joy.
Blessed are you who believed
that what was spoken to you by the Lord
would be fulfilled."
And Mary said:
"My soul proclaims the greatness of the Lord;
my spirit rejoices in God my Savior,
for he has looked with favor on his lowly servant.
From this day all generations will call me blessed:
the Almighty has done great things for me,
and holy is his Name.
He has mercy on those who fear him
in every generation.
He has shown the strength of his arm,
he has scattered the proud in their conceit.
He has cast down the mighty from their thrones,
and has lifted up the lowly.
He has filled the hungry with good things,
and the rich he has sent away empty.
He has come to the help of his servant Israel
for he has remembered his promise of mercy,
the promise he made to our fathers,
to Abraham and his children for ever."
Mary remained with her about three months
and then returned to her home.
------------------------------------------------------------------------------------
Commentary on Lk 1:39-56
The Gospel selection from St. Luke gives us the story of Mary’s journey from Nazareth, over the mountains to Hebron, south of Jerusalem, to visit her cousin St. Elizabeth, who was also with child. St. Elizabeth’s greeting gives us substance for the “Hail Mary,” and Mary’s response is the great Canticle of Mary, which exemplifies her faith and faithfulness appropriate for the Mother of Jesus, who is the Christ.
Mary’s meeting with Elizabeth follows the annunciation by Gabriel that she would carry the Son of God, which proclaims the coming of the Lord, and the faith of Mary before the nativity event. We note that Elizabeth is first to identify Jesus as Lord as she says:” how does this happen to me, that the mother of my Lord should come to me?” She not only professes the identity of the infant, but foreshadows Mary’s leadership standing, elevating the stature of her much younger cousin with reverence. Elizabeth continues her praise of Mary by establishing that her (Mary’s) faith had allowed her to accept even the incredible role God had offered her.
In response we hear Mary’s humility as she gives us the Magnificat: “My soul proclaims the greatness of the Lord; my spirit rejoices in God my savior.” This opening phrase establishes that the Blessed Mother gives herself to God eternally (her eternal self or soul) and completely (the very core of her being or spirit). What follows in her great song is an abject expression of faith in the Father’s omnipotence, and her own humility and awe in the face of his request of her to carry God’s only Son.
CCC: Lk 1:41 523, 717, 2676; Lk 1:43 448, 495, 2677; Lk 1:45 148, 2676; Lk 1:46-55 722, 2619, 2675; Lk 1:46-49 2097; Lk 1:48 148, 971, 2676, 2676; Lk 1:49 273, 2599, 2807, 2827; Lk 1:50 2465; Lk 1:54-55 706; Lk 1:55 422
------------------------------------------------------------------------------------
Mary set out
and traveled to the hill country in haste
to a town of Judah,
where she entered the house of Zechariah
and greeted Elizabeth.
When Elizabeth heard Mary's greeting,
the infant leaped in her womb,
and Elizabeth, filled with the Holy Spirit,
cried out in a loud voice and said,
"Most blessed are you among women,
and blessed is the fruit of your womb.
And how does this happen to me,
that the mother of my Lord should come to me?
For at the moment the sound of your greeting reached my ears,
the infant in my womb leaped for joy.
Blessed are you who believed
that what was spoken to you by the Lord
would be fulfilled."
And Mary said:
"My soul proclaims the greatness of the Lord;
my spirit rejoices in God my Savior,
for he has looked with favor on his lowly servant.
From this day all generations will call me blessed:
the Almighty has done great things for me,
and holy is his Name.
He has mercy on those who fear him
in every generation.
He has shown the strength of his arm,
he has scattered the proud in their conceit.
He has cast down the mighty from their thrones,
and has lifted up the lowly.
He has filled the hungry with good things,
and the rich he has sent away empty.
He has come to the help of his servant Israel
for he has remembered his promise of mercy,
the promise he made to our fathers,
to Abraham and his children for ever."
Mary remained with her about three months
and then returned to her home.
------------------------------------------------------------------------------------
Commentary on Lk 1:39-56
The Gospel selection from St. Luke gives us the story of Mary’s journey from Nazareth, over the mountains to Hebron, south of Jerusalem, to visit her cousin St. Elizabeth, who was also with child. St. Elizabeth’s greeting gives us substance for the “Hail Mary,” and Mary’s response is the great Canticle of Mary, which exemplifies her faith and faithfulness appropriate for the Mother of Jesus, who is the Christ.
Mary’s meeting with Elizabeth follows the annunciation by Gabriel that she would carry the Son of God, which proclaims the coming of the Lord, and the faith of Mary before the nativity event. We note that Elizabeth is first to identify Jesus as Lord as she says:” how does this happen to me, that the mother of my Lord should come to me?” She not only professes the identity of the infant, but foreshadows Mary’s leadership standing, elevating the stature of her much younger cousin with reverence. Elizabeth continues her praise of Mary by establishing that her (Mary’s) faith had allowed her to accept even the incredible role God had offered her.
In response we hear Mary’s humility as she gives us the Magnificat: “My soul proclaims the greatness of the Lord; my spirit rejoices in God my savior.” This opening phrase establishes that the Blessed Mother gives herself to God eternally (her eternal self or soul) and completely (the very core of her being or spirit). What follows in her great song is an abject expression of faith in the Father’s omnipotence, and her own humility and awe in the face of his request of her to carry God’s only Son.
CCC: Lk 1:41 523, 717, 2676; Lk 1:43 448, 495, 2677; Lk 1:45 148, 2676; Lk 1:46-55 722, 2619, 2675; Lk 1:46-49 2097; Lk 1:48 148, 971, 2676, 2676; Lk 1:49 273, 2599, 2807, 2827; Lk 1:50 2465; Lk 1:54-55 706; Lk 1:55 422
------------------------------------------------------------------------------------
Fourth Option
None but the foreigner has returned to give thanks to God.
Luke 17:11-19
As Jesus continued his journey to Jerusalem,
he traveled through Samaria and Galilee.
As he was entering a village, ten lepers met him.
They stood at a distance from him and raised their voice, saying,
“Jesus, Master! Have pity on us!”
And when he saw them, he said,
“Go show yourselves to the priests.”
As they were going they were cleansed.
And one of them, realizing he had been healed,
returned, glorifying God in a loud voice;
and he fell at the feet of Jesus and thanked him.
He was a Samaritan.
Jesus said in reply,
“Ten were cleansed, were they not?
Where are the other nine?
Has none but this foreigner returned to give thanks to God?”
Then he said to him, “Stand up and go;
your faith has saved you.”
------------------------------------------------------------------------------------------
Commentary on Lk 17:11-19
The story of the Samaritan leper, found only in St. Luke’s Gospel, reiterates Jesus’ ability to remove sins. Here the Lord cures ten lepers, outcasts, who are viewed by the community as being under God’s punishment. The Gospel is an indictment of the Hebrews who did not recognize Jesus as the Messiah. Jesus’ comment: “Has none but this foreigner returned to give thanks to God?” is a clear indication that this lack of faith will have consequences. This is especially true when he follows this statement with: “Stand up and go; your faith has saved you.” This would seem to imply that those who refuse to accept Jesus’ status as the Christ would not receive God's salvation.
“This incident recounting the thankfulness of the cleansed Samaritan leper is narrated only in Luke's gospel and provides an instance of Jesus holding up a non-Jew as an example to his Jewish contemporaries (cf. Luke 10:33 where a similar purpose is achieved in the story of the good Samaritan). Moreover, it is the faith in Jesus manifested by the foreigner that has brought him salvation (Luke 17:19; cf. the similar relationship between faith and salvation in Luke 7:50; 8:48, 50).”[5]
CCC: Lk 17:14 586; Lk 17:19-31 2463
------------------------------------------------------------------------------------------
Fifth Option
Lord, remember me when you come into your kingdom.
Luke 23:35-43
The rulers sneered at Jesus and said,
"He saved others, let him save himself
if he is the chosen one, the Christ of God."
Even the soldiers jeered at him.
As they approached to offer him wine they called out,
"If you are King of the Jews, save yourself."
Above him there was an inscription that read,
"This is the King of the Jews."
Now one of the criminals hanging there reviled Jesus, saying,
"Are you not the Christ?
Save yourself and us."
The other, however, rebuking him, said in reply,
"Have you no fear of God,
for you are subject to the same condemnation?
And indeed, we have been condemned justly,
for the sentence we received corresponds to our crimes,
but this man has done nothing criminal."
Then he said,
"Jesus, remember me when you come into your kingdom."
He replied to him,
"Amen, I say to you,
today you will be with me in Paradise."
------------------------------------------------------------------------------------------
Commentary on Lk 23:35-43
This first part of the Gospel refers to the most grievous charge leveled against Jesus before Pilot. The Sanhedrin told the proconsul that Jesus had claimed kingship over the Jews in opposition to the rule of Caesar. We recall that, at the head of the Cross, was a sign that read: “Jesus of Nazareth, King of the Jews.” (Matthew 27:37)
In this part of the Passion from St. Luke’s Gospel, we hear the jeering of those in leadership because of what they perceived to be the Christ’s ironic fate. Even one of the two criminals begins to take up the insult, but is silenced by the other who seems to understand that the kingdom over which Jesus rules is not of this world, but rather it is the Kingdom of God.
CCC: Lk 23:39-43 440, 2616; Lk 23:40-43 2266; Lk 23:43 1021
------------------------------------------------------------------------------------------
The rulers sneered at Jesus and said,
"He saved others, let him save himself
if he is the chosen one, the Christ of God."
Even the soldiers jeered at him.
As they approached to offer him wine they called out,
"If you are King of the Jews, save yourself."
Above him there was an inscription that read,
"This is the King of the Jews."
Now one of the criminals hanging there reviled Jesus, saying,
"Are you not the Christ?
Save yourself and us."
The other, however, rebuking him, said in reply,
"Have you no fear of God,
for you are subject to the same condemnation?
And indeed, we have been condemned justly,
for the sentence we received corresponds to our crimes,
but this man has done nothing criminal."
Then he said,
"Jesus, remember me when you come into your kingdom."
He replied to him,
"Amen, I say to you,
today you will be with me in Paradise."
------------------------------------------------------------------------------------------
Commentary on Lk 23:35-43
This first part of the Gospel refers to the most grievous charge leveled against Jesus before Pilot. The Sanhedrin told the proconsul that Jesus had claimed kingship over the Jews in opposition to the rule of Caesar. We recall that, at the head of the Cross, was a sign that read: “Jesus of Nazareth, King of the Jews.” (Matthew 27:37)
In this part of the Passion from St. Luke’s Gospel, we hear the jeering of those in leadership because of what they perceived to be the Christ’s ironic fate. Even one of the two criminals begins to take up the insult, but is silenced by the other who seems to understand that the kingdom over which Jesus rules is not of this world, but rather it is the Kingdom of God.
CCC: Lk 23:39-43 440, 2616; Lk 23:40-43 2266; Lk 23:43 1021
------------------------------------------------------------------------------------------
Sixth Option
He gave power to become children of God to those who believe in his name.
John 1:1-5, 9-14, 16-18
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.
------------------------------------------------------------------------------------
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
------------------------------------------------------------------------------------
Seventh Option
Whoever comes to me will never hunger,
and whoever believes in me will never thirst.
John 6:24-35
When the crowd saw that neither Jesus nor his disciples were there,
they themselves got into boats
and came to Capernaum looking for Jesus.
And when they found him across the sea they said to him,
“Rabbi, when did you get here?”
Jesus answered them and said,
“Amen, amen, I say to you,
you are looking for me not because you saw signs
but because you ate the loaves and were filled.
Do not work for food that perishes
but for the food that endures for eternal life,
which the Son of Man will give you.
For on him the Father, God, has set his seal.”
So they said to him,
“What can we do to accomplish the works of God?”
Jesus answered and said to them,
“This is the work of God, that you believe in the one he sent.”
So they said to him,
“What sign can you do, that we may see and believe in you?
What can you do?
Our ancestors ate manna in the desert, as it is written:
He gave them bread from heaven to eat.”
So Jesus said to them,
“Amen, amen, I say to you,
it was not Moses who gave the bread from heaven;
my Father gives you the true bread from heaven.
For the bread of God is that which comes down from heaven
and gives life to the world.”
So they said to him,
“Sir, give us this bread always.”
Jesus said to them,
“I am the bread of life;
whoever comes to me will never hunger,
and whoever believes in me will never thirst.”
------------------------------------------------------------------------------------
Commentary on Jn 6:24-35
This dialogue with the people begins St. John’s great discourse on the bread of life. In this selection Jesus begins by telling the crowd, which had just been witness to the feeding of the multitude with the barley loaves, that they should focus on spiritual food rather than filling their stomachs. His reference here is that through their belief in him as the Son of God, they are doing God’s will.
The people misunderstand and think Jesus is asking for faith in order to perform a sign (see also Mark 8:11, Matthew 16:1, and Luke 11:16). The Jews in dialogue with Jesus refer to the favor shown by God, as in the desert following the exodus, God showered manna upon the people. They quote Nehemiah 9:15, again seeking physical bread when Jesus is offering the spiritual. In this selection St. John provides the most solemn of statements by Jesus which are unambiguous statements about his real presence in the Eucharist: “I am the bread of life; whoever comes to me will never hunger, and whoever believes in me will never thirst.” In this offer, Jesus provides sustenance for the spirit while physical bread only supports the mortal body.
CCC: Jn 6 1338; Jn 6:26-58 2835; Jn 6:27 698, 728, 1296; Jn 6:32 1094; Jn 6:33 423
------------------------------------------------------------------------------------
* 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. 569-70.
[2] The Navarre Bible: “Major Prophets”, Scepter Publishers, Princeton, NJ, © 2002, pp.267-68.
[3] NAB footnote on Ephesians 3:14-21
[4] The Navarre Bible, “Gospels and Acts”, Scepter Publishers, Princeton, NJ, © 2002, p. 156.
[5] NAB footnote for Lk 17: 11-19
