Posted on 12/29/2012 9:28:58 PM PST by Salvation
From: Sirach 3:2-6, 12-14
Duties Towards Parents
[12] O son, help your father in his old age,
and do not grieve him as long as he lives;
[13] even if he is lacking in understanding, show forbearance;
in all your strength do not despise him.
[14] For kindness to a father will not be forgotten,
and against your sins it will be credited to you.
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Commentary:
3:1-16:23. Throughout the book each doctrinal passage is followed by a section
to do with practical applications, sapiential thoughts on moral conduct, eulogies
of virtues and sapiential advice on where to seek things that are truly good, etc.
This is the first such section. In it the reader will find an exhortation to prudence
in all its various forms.
3:1-16. Traditional wisdom encourages people to be observant and to reflect on
life in order to discover the best route to happiness. Here it focuses on the rela-
tionship between children and their parents: honoring one’s parents brings bles-
sings.
However, Ben Sirach’s viewpoint is primarily a religious one. “Whoever fears the
Lord will honor his father” (v. 7, RSV note m). The Decalogue laid this down very
clearly: “Honor your father and your mother, as the Lord your God commanded
you; that your day may be prolonged, and that it may go well with you, in the
land ...” (Deut 5:16; cf. Ex 20:12), and these verses are a valuable commentary
that is generous in its praise of those who attend to that commandment. Very
appropriately, the Church uses these verses as the first reading on the feast of
the Holy Family, for God honors Mary and St Joseph by entrusting Jesus to
their care.
Finally (cf. vv. 12-26), the passage dwells on children’s duties to their parents
when they can no longer look after themselves: The fourth commandment re-
minds grown children of their “responsibilities toward their parents”. As much
as they can, they must give them material and moral support in old age and in
times of illness, loneliness or distress. Jesus recalls this duty of gratitude (cf.
Mk 7:10-12)” (”Catechism of the Catholic Church”, 2218).
*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
From: 1 Samuel 1:20-22, 24-28
Birth of Samuel (conclusion)
Consecration of Samuel
[24] And when she had weaned him, she took him up with her, along with a
three-year-old bull, an ephah of flour, and a skin of wine; and she brought him to
the house of the LORD at Shiloh; and the child was young. [25] Then they slew
the bull, and they brought the child to Eli. [26] And she said, “Oh, my lord! As
you live, my lord, I am the woman who was standing here in your presence, pra-
ying to the LORD. [27] For this child I prayed; and the LORD has granted me my
petition which I made to him. [28] Therefore I have lent him to the LORD; as long
as he lives, he is lent to the LORD.”
And they worshipped the LORD there.
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Commentary:
1:1-7:17. The books of Samuel begin with an account of the birth of the man from
whom they take their name, that is, Samuel, who will become a judge of Israel
and a prophet. The beginning is like the book of Exodus, which also begins with
a birth — that of Moses. In fact, many of Moses’ features apply to Samuel: just
as Moses inaugurated a new and very important stage in the history of the peo-
ple, so Samuel marks the start of the monarchical period, which will forever leave
its imprint on the religious profile of Israel.
The story of Samuel comprises only the first part of 1 Samuel, the first seven
chapters, which also contain the history of the ark. The narrative includes three
distinct accounts arranged in such a way that the first and last have the same
protagonist — the birth, calling and activity of Samuel as a prophet (chaps. 1-3),
the history of the ark (chaps. 4-6), and then Samuel’s activity as a judge (chap.
7). Although these narratives may have been independent originally, in the final
biblical text they form a perfect unity in doctrinal terms, from the point of view of
the setting of events (the shrine at Shiloh), and in the identity of their protago-
nists, Samuel and the priests, the sons of Eli. The shrine at Shiloh, which was
located between Bethel and Shechem and which was a main centre of worship
in the era of the judges (Judg 21:19-21), acquires special importance at this
point: Shiloh will be where the monarchical power begins, and its splendour will
transfer to the temple of Jerusalem when the ark moves there.
The sons of Eli were the last priests of Shiloh. Whereas Samuel was perfectly
faithful to the will of God, the Sons of Eli had gradually corrupted the practices
of their priestly function; with their death, the temple at Shiloh ceases to have
any importance.
The doctrinal thread moving through the three episodes is God’s active interven-
tion in all these important events in the life of the people: to him is due the prodi-
gy of Samuel’s birth (1:1-20) — Samuel, the man chosen to open the way to the
monarchy; it is God who exposes the sin of the sons of Eli (chap. 2) and initiates
the charming dialogue in which Samuel receives his calling (chap. 3). In the epi-
sode of the ark, it is the Lord who punishes his people by taking away the ark,
the sign of his presence (chap. 4); it is he who visits countless misfortunes on
the Philistines who have taken possession of the ark (chap. 5) and it is he who
forces them to return it to Israel, which receives it with delight (chap. 6). Finally,
the Lord makes Samuel a judge over his people (chap. 5), able to exercise his
function at all the shrines of Israel — in Bethel, Gilgal and Mizpah (7:15).
From the very start, the book of Samuel is a sort of religious interpretation of his-
tory, in the sense that it puts more emphasis on the meaning of the events it nar-
rates than on their chronological order or their geographical situation. Samuel is
a figure of Christ who will initiate the final stage of salvation through his complete
obedience to the will of God (cf. Phil 2:8).
1:1-28. Samuel’s birth is described with all the elements denoting a miraculous
event, emphasizing divine intervention and the child’s importance. With no hope
of a human solution, a childless woman, humiliated by her husband’s (other) fer-
tile wife, seeks a way out of her anguish by asking God, her only hope, to give
her a son. Her husband loves her, but he cannot understand her (v. 8); Eli, the
priest and head of the shrine at Shiloh, comes to bless her but even he cannot
understand her (vv. 15-17). God is the only one who listens to her, and he ac-
cepts the vow she has made to him (v. 11). Hannah follows in the line of Sarah,
Rachel and the mother of Samson — other women in whom the action of God
could be seen very clearly when he took away the stigma of their barrenness.
But, above all, she is the prototype of the devout woman who perseveres in pra-
yer, convinced that it will be heard. “Why is it necessary to list here all those
who, by praying as they ought to do, won from God the greatest gifts? For it
would be easy for anyone to take an abundant sample of cases based in holy
Scripture. Hannah gave birth to Samuel, who was to be compared with Moses
himself (cf. Jer 15:1), because although she was sterile, she had faith and
prayed to the Lord (1 Sam 1:9ff). [...]
How many favours each of us could tell of if we recalled with gratitude the gifts
we have received in order to praise God for them! Once they have been watered
by the grace of the Holy Spirit through constant prayer, souls that have gone for
a long time without bearing fruit, sterile in the most noble part of their being and
with the signs of death on their souls, think wholesome thoughts and are filled
with the knowledge of the truth” (Origen, “De Oratione”, 13, 2-3). Hannah, who
will bear Samuel in her womb, is a figure of Mary and also “a symbol of the
Church which carries the Lord. Her prayer is not clamorous, rather it is calm
and refined; she prays in the depths of her heart because she knows that God
listens to her there” (St Cyprian, “De Oratione Dominica”, 5).
Samuel comes into the world as a gift from God; he is the one who was “asked
for of the Lord” (cf. v. 20), according to a popular etymology of his name. His
mission on earth will be as exceptional as his birth; Hannah presents him at the
shrine: “as long as he lives he is lent to the Lord” (v. 28). Samuel is brought up
by the priest at the shrine of Shiloh (cf. Judg 18:31; 21:19), that is, within the
ancient institutions of the time of the judges; thus, the new institutions he will
establish do not imply any break with or rejection of what went before.
*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
From: Colossians 3:12-21
Progress in the Spiritual Life
Morals in Family Life
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Commentary:
12-13. Putting on the new nature is not just an external action, like putting on
different clothes. It is a transfiguration involving the whole person — soul and body,
mind and will. This interior change begins to operate when one makes a firm re-
solution to lead a fully Christian life; but it calls for an on-going effort, day in day
out, to practice all the virtues. “Conversion is something momentary; sanctifica-
tion is the work of a lifetime. The divine seed of charity, which God has sown in
our souls, wants to grow, to express itself in action, to yield results which con-
tinually coincide with what God wants. Therefore, we must be ready to begin
again, to find again — in new situations — the light and the stimulus of our first
conversion” (St. J. Escriva, “Christ Is Passing By”, 58).
The virtues which the Apostle lists here as characteristic of the new man are all
expressions, in one way or another, of charity, which “binds everything together
in total harmony” (v. 14). Meekness, patience, forgiveness and gratefulness all
reflect an essential virtue — humility. Only a humble person can be forgiving and
truly appreciative, because only he realizes that everything he has comes from
God. This realization leads him to be understanding towards his neighbor, forgi-
ving him as often as needs be; by acting in this way he is proving the genuine-
ness of his faith and love.
See the note on Eph 4:20-24.
14. The comparison of the new nature to a new outfit is extended here by a furt-
her metaphor: charity is the belt which keeps everything together. Without it the
other virtues would fall apart: supernatural virtue could not survive (cf. 1 Cor 13:1-
3). St Francis de Sales uses simple examples to explain this truth: “Without ce-
ment and mortar, which knits the bricks together and strengthens the walls, the
entire building is bound to collapse; a human body would simply disintegrate un-
less it had nerves, muscles and tendons; and if charity were absent, virtues sim-
ply could not stay together” (St Francis de Sales, “Treatise on the Love of God”,
11, 9).
“Love, as the bond of perfection and fullness of the law (cf. Col 3:14; Rom 13:10),
governs, imbues, and perfects all the means of sanctification” (Vatican II, “Lumen
Gentium”, 42). Therefore, “if we want to achieve holiness — in spite of personal
shortcomings and miseries which will last as long as we live — we must make an
effort, with God’s grace, to practice charity, which is the fullness of the law and
the bond of perfection. Charity is not something abstract, it entails a real, com-
plete, self-giving to the service of God and all men — to the service of that God
who speaks to us in the silence of prayer and in the hubbub of the world and of
those people whose existence is interwoven with our own. By living charity —
Love — we live all the human and supernatural virtues required of a Christian” (St.
J. Escriva, “Conversations”, 62).
15. The “peace of Christ” is that which flows from the new order of grace which
he has established; grace gives man direct access to God and therefore to that
peace he so much yearns for. “Thou has made us for thyself and our hearts are
restless till they rest in thee” (St Augustine, “Confessions”, 1, 1). This is not a
peace the world can give (cf. Jn 14:27), because it is not a function of purely ma-
terial progress or well-being, nor does it derive from the sort of peace that should
obtain among nations. “Peace on earth, which men of every era have most eage-
rly yearned for, can be firmly established only if the order laid down by God is
dutifully observed” (Bl. John XXIII, “Pacem In Terris”, 1).
The peace of Christ, then, is “a peace that comes from knowing that our Father
God loves us, and that we are made one with Christ. It results from being under
the protection of the Virgin, our Lady, and assisted by St Joseph. This is the
great light that illuminates our lives. In the midst of difficulties and of our personal
failings, it encourages us to keep up our effort” (St. J. Escriva, “Christ Is Passing
By”, 22).
16. “The word of Christ”: the whole corpus of our Lord’s teachings, of which the
Apostles are accredited witnesses. This should be ever-present to the Christian’s
soul and “dwell...richly” in him, imbuing everything he does: the word of Christ is
the best nourishment of one’s life of prayer and an inexhaustible source of practi-
cal teaching; and it is to be found in the first instance in the books of the New
Testament. St John Chrysostom says that these writings “are teachers which
never cease to instruct us [...]. Open these books. What a treasury of good re-
medies they contain! [...]. All you need do is look at the book, read it and re-
member well the wise teachings therein. The source of all our evils is our igno-
rance of the sacred books” (”Hom. on Col, ad loc.”).
St Paul also reminds us that our appreciation should lead us to glorify the Lord
with songs of joy and gratitude. We can use ready-made hymns for this purpose,
and also the Psalms, which the Church has always used in its liturgy to praise
God and to nourish the spiritual life. “Just as the mouth savors good food, so
does the heart savor the Psalms” (St Bernard, “Sermons on the Song of Songs”,
7, 5).
See the note on Eph 5:19.
17. All genuinely human things can and should be sanctified (cf. 1 Cor 10:31),
by being done perfectly and for love of God.
The Second Vatican Council has recalled this teaching: “Lay people [...], while
meeting their human obligations in the ordinary conditions of life, should not se-
parate their union with Christ from their ordinary life; through the very performance
of their tasks, which are God’s will for them, they actually promote the growth of
their union with him. This is the path along which lay people must advance, fer-
vently, joyfully” (”Apostolicam Actuositatem”, 4).
This teaching was very much part of the message and life of the founder of Opus
Dei: “I assure you, my children, that when a Christian carries out with love the
most insignificant everyday action, that action overflows with the transcendence
of God. That is why I have told you repeatedly, and hammered away once and
again on the idea, that the Christian vocation consists in making heroic verse
out of the prose of each day. Heaven and earth seem to merge, my children, on
the horizon. But where they really meet is in your hearts, when you sanctify your
everyday lives” (”Conversations”, 116).
The Second Vatican Council also sees in this passage of Colossians a basis for
ecumenical dialogue with non-Catholics: “And if in moral matters there are many
Christians who do not always understand the Gospel in the same way as Catho-
lics, and do not admit the same solutions for the more difficult problems of mo-
dern society, they nevertheless want to cling to Christ’s word as the source of
Christian virtue and to obey the command of the Apostle: [Col 3:17 follows]”
(”Unitatis Redintegratio”, 23).
18-19. In the period when this epistle was written, especially in the East, women
were regarded as inferior to men. St Paul does not make a direct attack on the
customs of his time, but the way he focuses the question of the role of women
provides the elements of an answer to it. He identifies what a woman’s role in the
family should be: it is true that the husband has an important part to play, but the
wife also has a role to perform and one which is non-transferable. The wife is not
the husband’s slave: she is his equal in dignity and must be treated by him with
respect and sincere love. It is taken for granted that the family needs a center
of authority, and that this authority belongs to the husband, in accordance with
God’s design (cf. 1 Cor 11:3, 12-14). “The place and task of the father in and for
the family is of unique and irreplaceable importance [...]. In revealing and in re-
living on earth the very fatherhood of God (cf. Eph 3:15), a man is called upon to
ensure the harmonious and united development of all the members of the family”
(Bl. John Paul II, “Familiaris Consortio”, 25).
God gave Eve to Adam as his inseparable companion and complement (cf. Gen
2:18); she was therefore duty-bound to live in peace with him. Man and woman
have different, though complementary, roles in family life; they are equal in digni-
ty, by virtue of the fact that they are human persons: “The unity of marriage, dis-
tinctly recognized by our Lord, is made clear in the equal personal dignity which
must be accorded to man and woman in mutual and unreserved affection” (Vati-
can II, “Gaudium Et Spes”, 49).
Therefore, a husband should make a special effort to love and respect his wife:
“You are not her master”, writes Saint Ambrose, “but her husband; she was not
given to you to be your slave, but your wife [...]. Reciprocate her attentiveness
to you and be grateful to her for her love” (”Exameron”, 5, 7, 19 quoted in “Fami-
liaris Consortio”, 25).
See the note on Eph 5:22-24 and 5:25-33.
20-21. Children should obey their parents in everything, as God has commanded
(cf. Ex 20:12; Sir 3:8ff) — a commandment which shows that this is something
which is part of human nature. Obviously for a child’s obedience to “please the
Lord” it must not involve doing anything that is opposed to God’s will, for Jesus
taught that “he who loves father or mother more than me is not worthy of me”
(Mt 10:37).
For their part, parents must do everything they can to bring up their children well.
In every family there should be an “educational exchange between parents and
children (cf. Eph 6:1-4; Col 3:20f) in which each gives and receives. By means of
love, respect and obedience towards their parents, children offer their specific and
irreplaceable contribution to the construction of an authentically human and Chris-
tian family (cf. “Gaudium Et Spes”, 48). They will be aided in this if parents exer-
cise their unrenounceable authority as a true and proper ‘ministry’, that is, as a
service to the human and Christian well-being of their children, and in particular
as a service aimed at helping them acquire a truly responsible freedom” (”Fami-
liaris Consortio”, 21).
*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
From: 1 John 3:1-2, 21-24
We are Children of God
Loving One Another (Continuation)
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Commentary:
1-24. This entire chapter shows how moved the Apostle is when he contem-
plates the marvelous gift of divine filiation. The Holy Spirit, who is the author of
all Sacred Scripture, has desired John to pass on to us this unique revelation:
we are children of God (v. 1).
It is not easy to divide the chapter into sections, because the style is very cy-
clic and colloquial and includes many repetitions and further thoughts which
make for great vividness and freshness. However, we can distinguish an ope-
ning proclamation of the central message (vv. 1-2) and emphasis on two re-
quirements of divine filiation — rejection of sin in any shape or form (vv. 3-10),
and brotherly love lived to the full (vv. 11-24).
1. “We should be called children of God”: the original Hebrew expression,
which reads “we are called...”, is also used by our Lord in the Beatitudes (cf.
Mt 5:9): “to be called” means the same as “to be called by God”; and in the
language of the Bible, when God gives someone a name he is not simply con-
ferring a title but is causing the thing that the name indicates (cf., e.g., Gen
17:5), for the word of God is efficacious, it does what it says it will do; hence,
St John’s adding: “and so we are.”
Therefore, it is not just a matter of a metaphorical title, or a legal fiction, or
adoption human-style: divine filiation is an essential feature of a Christian’s life,
a marvelous fact whereby God gratuitously gives men a strictly supernatural
dignity, an intimacy with God whereby they are “domestici Dei”, “members of
the household of God” (Eph 2:19). This explains the tone of amazement and
joy with which St John passes on this revelation.
This sense of divine filiation is one of the central points in the spirituality of
Opus Dei. Its founder wrote: “We do not exist in order to pursue just any hap-
piness. We have been called to penetrate the intimacy of God’s own life, to
know and love God the Father, God the Son, and God the Holy Spirit, and to
love also — in that same love of the one God in three divine Persons — the an-
gels and all men.
“This is the great boldness of the Christian faith—to proclaim the value and dig-
nity of human nature and to affirm that we have been created to obtain the dig-
nity of children of God, through the grace that raises us up to a supernatural
level. An incredible boldness it would be, were it not founded on the promise
of salvation given us by God the Father, confirmed by the blood of Christ, and
reaffirmed and made possible by the constant action of the Holy Spirit” (”Christ
Is Passing By”, 133).
“The world does not know us, (because) it did not know him”: these words are
reminiscent of our Lord’s at the Last Supper: “the hour is coming when whoever
kills you will think he is offering service to God. And they will do this because
they have not known the Father, nor me” (Jn 16:2-3). Divine filiation brings with
it communion and a mysterious identification between Christ and the Christian.
2. The indescribable gift of divine filiation, which the world does not know (v. 1),
is not fully experienced by Christians, because the seeds of divine life which it
contains will only reach their full growth in eternal life, when we see him “as he
is”, “face to face” (1 Cor 13:12); “this is eternal life, that they know thee the on-
ly true God, and Jesus Christ whom thou hast sent” (Jn 17:3). In that direct
sight of God as he is, and of all things in God, the life of grace and divine filia-
tion achieve their full growth. Man is not naturally able to see God face to face;
he needs to be enlightened by a special light, which is given the technical theo-
logical name of “lumen gloriae”, light of glory. This does not allow him to “take
in” all God (no created thing could do that), but it does allow him to look at God
directly.
Commenting on this verse, the “St Pius V Catechism” explains that “beatitude
consists of two things—that we shall behold God such as he is in his own na-
ture and substance; and that we ourselves shall become, as it were, gods. For
those who enjoy God while they retain their own nature, assume a certain ad-
mirable and almost divine form, so as to seem gods rather than men” (I, 13, 7).
“When he appears”: two interpretations are possible, given that in Greek the
verb has no subject: “when (what we shall be) is revealed we shall be as he is”;
or, as the New Vulgate translates it, “when he (Christ) is revealed we will be
like him (Christ)”. The second interpretation is the more likely.
19-22. The Apostle reassures us: God knows everything; not only does he
know our sins and our frailties, he also knows our repentance and our good
desires, and he understands and forgives us (St Peter, on the Lake of Tiberias,
made the same confession to Jesus: “Lord, you know everything, you know
that I love you”: Jn 21:17).
St John’s teaching on divine mercy is very clear: if our conscience tells us we
have done wrong, we can seek forgiveness and strengthen our hope in God; if
our conscience does not accuse us, our confidence in God is ardent and bold,
like that of a child who has loving experience of his Father’s tenderness. The
love of God is mightier than our sins, Pope John Paul II reminds us: “When we
realize that God’s love for us does not cease in the face of our sin or recoil be-
fore our offenses, but becomes even more attentive and generous; when we rea-
lize that this love went so far as to cause the Passion and Death of the Word
made flesh who consented to redeem us at the price of his own blood, then we
exclaim in gratitude: ‘Yes, the Lord is rich in mercy’, and even: ‘The Lord is mer-
cy”’ (”Reconciliatio Et Paenitentia”, 22).
This confidence in God makes for confidence in prayer: “If you abide in me, and
my words abide in you, ask whatever you will, and it shall be done for you” (Jn
15:7; cf. 14:13f; 16:23, 26-27).
23-24. The commandments of God are summed up here in terms of love for Je-
sus and love for the brethren. “We cannot rightly love one another unless we be-
lieve in Christ; nor can we truly believe in the name of Jesus Christ without bro-
therly love” (St Bede, “In I Epist. S. Ioannis, ad loc.”). Faith and love cannot be
separated (cf. Gal 5:6); our Lord himself told us what would mark his disciples
out — their love for one another (Jn 13:34-35).
Keeping the commandments confirms to the Christian that he is abiding in God:
“If you keep my commandments, you will abide in my love” (Jn 15:10). More-
over, it ensures that God abides in his soul, by the indwelling of the Holy Spirit:
“If you love me you will keep my commandments. And I will pray the Father,
and he will give you another Counselor, to be with you for ever” (Jn 14:15-16).
“May God be your house and you God’s; dwell in God that God may dwell in
you. God dwells in you to support you; you dwell in God in order not to fall.
Keep the commandments, have charity” (”In I Epist. S. loannis, ad loc.”).
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Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
From: Luke 2:41-52
The Finding in the Temple
The Hidden Life of Jesus at Nazareth
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Commentary:
41. Only St Luke (2:41-50) reports the event of the Child Jesus being lost and
then found in the temple, which we contemplate in the “Fifth Joyful Mystery” of
the Rosary.
Only males aged twelve and upwards were required to make this journey. Naza-
reth is about 100 km (60 miles) from Jerusalem as the crow flies, but the hilly na-
ture of the country would have made it a trip of 140 km.
43-44. On pilgrimages to Jerusalem, the Jews used to go in two groups — one of
men, the other of women. Children could go with either group. This explains how
they could go a day’s journey before they discovered the Child was missing when
the families regrouped to camp.
“Mary is crying. In vain you and I have run from group to group, from caravan to
caravan. No one has seen him. Joseph, after fruitless attempts to keep from cry-
ing, cries too.... And you.... And I.
‘Being a common little fellow, I cry my eyes out and wail to heaven and earth...,
to make up for the times when I lost him through my own fault and did not cry”
(St. J. Escriva, “Holy Rosary”, Fifth Joyful Mystery).
45. The concern which Mary and Joseph show in looking for the Child should
encourage us always to seek Jesus out, particularly if we lose him through sin.
“Jesus, may I never lose you again.... Now you and I are united in misfortune
and grief, as were united in sin. And from the depths of our being comes sighs
of heartfelt sorrow and burning phrases which the pen cannot and should not re-
cord” (”Holy Rosary”, Fifth Joyful Mystery).
46-47. The Child Jesus must have been in the courtyard of the temple, which
was where the teachers usually taught. Listeners used to sit at their feet, now
and again asking questions and responding to them. This was what Jesus did,
but his questions and answers attracted the teachers’ attention, he was so wise
and well-informed.
48. Ever since the Annunciation our Lady had known that the Child Jesus was
God. This faith was the basis of her generous fidelity throughout her life — but
there was no reason why it should include detailed knowledge of all the sacrifi-
ces God would ask of her, nor of how Christ would go about his mission of re-
demption: that was something she would discover as time went by, contempla-
ting her Son’s life.
49. Christ’s reply is a form of explanation. His words—his first words to be recor-
ded in the Gospel—clearly show his divine Sonship; and they also show his deter-
mination to fulfill the will of his Eternal Father. “He does not upbraid them — Mary
and Joseph—for searching for their son, but he raises the eyes of their souls to
appreciate what he owes him whose Eternal Son he is” (St Bede, “In Lucae Evan-
gelium Expositio, in loc.”). Jesus teaches us that over and above any human au-
thority, even that of our parents, there is the primary duty to do the will of God.
“And once we are consoled by the joy of finding Jesus — three days he was gone!
— debating with the teachers of Israel (Lk 2:46), you and I shall be left deeply im-
pressed by the duty to leave our home and family to serve our heavenly Father”
(St. J. Escriva, “Holy Rosary”, Fifth Joyful Mystery”). See note on Mt 10:34-37.
50. We must remember that Jesus knew in detail the whole course his earthly
life would take from his conception onwards (cf. note on Lk 2:52). This is shown
by what he says in reply to his parents. Mary and Joseph realized that his reply
contained a deeper meaning which they did not grasp. They grew to understand
it as the life of their Child unfolded. Mary’s and Joseph’s faith and their reverence
towards the Child led them not to ask any further questions but to reflect on Je-
sus’ words and behavior in this instance, as they had done so on other occa-
sions.
51. The Gospel sums up Jesus’ life in Nazareth in just three words: “erat subdi-
tus illis”, he was obedient to them. “Jesus obeys, and he obeys Joseph and Ma-
ry. God has come to the world to obey, and to obey creatures. Admittedly they
are very perfect creatures — Holy Mary, our mother, greater than whom God a-
lone; and that most chaste man Joseph. But they are only creatures, and yet
Jesus, who is God, obeyed them. We have to love God so as to love his will and
desire to respond to his calls. They come to us through the duties of our ordina-
ry life — duties of state, profession, work, family, social life, our own and other
people’s difficulties, friendship, eagerness to do what is right and just” (St. J.
Escriva, “Christ Is Passing By”, 17).
Jesus lived like any other inhabitant of Nazareth, working at the same trade as
St Joseph and earning his living by the sweat of his brow. “His hidden years are
not without significance, nor were they simply a preparation for the years which
were to come after—those of his public life. Since 1928 I have understood clearly
that God wants our Lord’s whole life to be an example for Christians. I saw this
with special reference to his hidden life, the years he spent working side by side
with ordinary men. Our Lord wants many people to ratify their vocation during
years of quiet, unspectacular living. Obeying God’s will always means leaving
our selfishness behind, but there is no reason why it should entail cutting our-
selves off from the normal life of ordinary people who share the same status,
work and social position with us.
“I dream—and the dream has come true—of multitudes of God’s children, sancti-
fying themselves as ordinary citizens, sharing the ambitions and endeavors of
their colleagues and friends. I want to shout to them about this divine truth: If you
are there in the middle of ordinary life, it doesn’t mean Christ has forgotten about
you or hasn’t called you. He has invited you to stay among the activities and con-
cerns of the world. He wants you to know that your human vocation, your profes-
sion, your talents, are not omitted from his divine plans. He has sanctified them
and made them a most acceptable offering to his Father” (St. J. Escriva, “Christ
Is Passing By”, 20).
52. As far as his human nature was concerned Jesus matured like anyone else.
His growth in wisdom should be seen as referring to experiential knowledge —
knowledge acquired by his mind from sense experience and general experience
of life. It can also be taken as referring to the external expression of his wisdom;
in this sense everything he did was done perfectly, in keeping with whatever age
he was at the time.
As man Jesus had three kinds of knowledge: 1. “The knowledge of the blessed”
(vision of the divine essence) by virtue of the hypostatic union (the union of his
human nature with his divine nature in the one person of the Word). This know-
ledge did not allow of any increase. 2. “Infused knowledge”, which perfected his
intellect and which meant that he knew everything, even hidden things; thus he
was able to read men’s hearts. Here again his knowledge was complete; it could
not grow. 3. “Acquired knowledge”: he acquired new knowledge through sense
experience and reflection; logically, this knowledge increased as time went by.
As far as grace, in the strict sense of the word, was concerned, Jesus could not
grow. From the first instant of his conception he possessed grace in all its full-
ness because he was true God by virtue of the hypostatic union. As St Thomas
explains: “The end of grace is the union of the rational creature with God. But
there can neither be nor be conceived a greater union of the rational creature
with God than that which is in the person of Christ [...]. Hence it is clear that
the grace of Christ cannot be increased on the part of grace. But neither can it
be increased on the part of Christ, since Christ as man was a true and full ‘com-
prehensor from the first instant of his conception. Hence there could have been
no increase of grace in him” (”Summa Theologiae”, Ill, q.7, a.12).
However, we can speak of his growing in grace in the sense of the “effects” of
grace. In the last analysis, this matter is one of the mysteries of our faith, which
our minds cannot fully grasp. How small God would be if we were able fully to fa-
thom this mystery! That Christ should conceal his infinite power and wisdom by
becoming a Child teaches our pride a great lesson.
*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
First reading | Ecclesiasticus 3:3-7,14-17 © |
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First reading | 1 Samuel 1:20-22,24-28 © |
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Psalm | Psalm 127:1-5 |
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Psalm | Psalm 83:2-3,5-6,9-10 |
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Second reading | Colossians 3:12-21 © |
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Second reading | Colossians 3:12-17 © |
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Second reading | 1 John 3:1-2,21-24 © |
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Gospel Acclamation | cf.Ac16:14 |
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Gospel | Luke 2:41-52 © |
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The following is the longer version of the vital prayer composed by Pope Leo XIII in 1888 after his startling vision as to the future of the Church. This prayer was dedicated for the Feast of St. Michael 1448 years from the date of the election of the first Leo - Pope Saint Leo the Great. Everyone is familiar with the first prayer below which was mandated by His Holiness as part of the Leonine Prayers after Low Mass. Below are both the short and longer versions of this poignant prayer which should never be forgotten.
Saint Michael the Archangel, defend us in battle, be our defense against the wickedness and snares of the devil. May God rebuke him we humbly pray, and do thou, O heavenly hosts, by the power of God, thrust into hell satan and all the evil spirits who prowl about the world for the ruin of souls. Amen.
O glorious Archangel Saint Michael, Prince of the heavenly host, be our defense in the terrible warfare which we carry on against principalities and powers, against the rulers of this world of darkness, spirits of evil. Come to the aid of man, whom God created immortal, made in His own image and likeness, and redeemed at a great price from the tyranny of the devil. Fight this day the battle of our Lord, together with the holy angels, as already thou hast fought the leader of the proud angels, Lucifer, and his apostate host, who were powerless to resist thee, nor was there place for them any longer in heaven. That cruel, that ancient serpent, who is called the devil or Satan who seduces the whole world, was cast into the abyss with his angels. Behold this primeval enemy and slayer of men has taken courage. Transformed into an angel of light, he wanders about with all the multitude of wicked spirits, invading the earth in order to blot out the Name of God and of His Christ, to seize upon, slay, and cast into eternal perdition, souls destined for the crown of eternal glory. That wicked dragon pours out. as a most impure flood, the venom of his malice on men of depraved mind and corrupt heart, the spirit of lying, of impiety, of blasphemy, and the pestilent breath of impurity, and of every vice and iniquity. These most crafty enemies have filled and inebriated with gall and bitterness the Church, the spouse of the Immaculate Lamb, and have laid impious hands on Her most sacred possessions. In the Holy Place itself, where has been set up the See of the most holy Peter and the Chair of Truth for the light of the world, they have raised the throne of their abominable impiety with the iniquitous design that when the Pastor has been struck the sheep may be scattered. Arise then, O invincible Prince, bring help against the attacks of the lost spirits to the people of God, and give them the victory. They venerate thee as their protector and patron; in thee holy Church glories as her defense against the malicious powers of hell; to thee has God entrusted the souls of men to be established in heavenly beatitude. Oh, pray to the God of peace that He may put Satan under our feet, so far conquered that he may no longer be able to hold men in captivity and harm the Church. Offer our prayers in the sight of the Most High, so that they may quickly conciliate the mercies of the Lord; and beating down the dragon, the ancient serpent, who is the devil and Satan, do thou again make him captive in the abyss, that he may no longer seduce the nations. Amen.
R: The Lion of the Tribe of Juda has conquered the root of David. V: Let Thy mercies be upon us, O Lord. R: As we have hoped in Thee. V: O Lord hear my prayer. R: And let my cry come unto Thee. V: Let us pray. O God, the Father of our Lord Jesus Christ, we call upon Thy holy Name, and as suppliants, we implore Thy clemency, that by the intercession of Mary, ever Virgin, immaculate and our Mother, and of the glorious Archangel Saint Michael, Thou wouldst deign to help us against Satan and all other unclean spirits, who wander about the world for the injury of the human race and the ruin of our souls. Amen. Look down upon me, O good and gentle Jesus, while before Thy face I humbly kneel, and with burning soul pray and beseech Thee to fix deep in my heart lively sentiments of faith, hope and charity, true contrition for my sins, and a firm purpose of amendment; the while I contemplate with great love and tender pity Thy five most precious wounds, pondering over them within me, calling to mind the words which David Thy prophet said of Thee, my good Jesus: "They have pierced My hands and My feet; they have numbered all My bones." Soul of Christ, sanctify me.
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We thank you, God our Father, for those who have responded to your call to priestly ministry.
Accept this prayer we offer on their behalf: Fill your priests with the sure knowledge of your love.
Open their hearts to the power and consolation of the Holy Spirit.
Lead them to new depths of union with your Son.
Increase in them profound faith in the Sacraments they celebrate as they nourish, strengthen and heal us.
Lord Jesus Christ, grant that these, your priests, may inspire us to strive for holiness by the power of their example, as men of prayer who ponder your word and follow your will.
O Mary, Mother of Christ and our mother, guard with your maternal care these chosen ones, so dear to the Heart of your Son.
Intercede for our priests, that offering the Sacrifice of your Son, they may be conformed more each day to the image of your Son, our Lord and Savior, Jesus Christ. Amen.
Saint John Vianney, universal patron of priests, pray for us and our priests
This icon shows Jesus Christ, our eternal high priest.The gold pelican over His heart represents self-sacrifice.
The border contains an altar and grapevines, representing the Mass, and icons of Melchizedek and St. Jean-Baptiste Vianney.
Melchizedek: king of righteousness (left icon) was priest and king of Jerusalem. He blessed Abraham and has been considered an ideal priest-king.
St. Jean-Baptiste Vianney is the patron saint of parish priests.
1. Sign of the Cross: In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
2. The Apostles Creed: I BELIEVE in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God, the Father Almighty; from there He shall come to judge the living and the dead.
I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.
3. The Lord's Prayer: OUR Father, who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.
4. (3) Hail Mary: HAIL Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and in the hour of our death. Amen. (Three times)
5. Glory Be: GLORY be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.
Fatima Prayer: Oh, my Jesus, forgive us our sins, save us from the fires of hell, lead all souls to heaven, especially those in most need of your mercy.
Announce each mystery, then say 1 Our Father, 10 Hail Marys, 1 Glory Be and 1 Fatima prayer. Repeat the process with each mystery.
End with the Hail Holy Queen:
Hail, Holy Queen, Mother of Mercy, our life, our sweetness and our hope! To thee do we cry, poor banished children of Eve! To thee do we send up our sighs, mourning and weeping in this vale of tears! Turn then, most gracious advocate, thine eyes of mercy towards us; and after this, our exile, show unto us the blessed fruit of thy womb, Jesus!
O clement, O loving, O sweet Virgin Mary! Pray for us, O holy Mother of God, that we may be made worthy of the promises of Christ.
Final step -- The Sign of the Cross
The Mysteries of the Rosary
By tradition, Catholics meditate on these Mysteries during prayers of the Rosary.
The biblical references follow each of the Mysteries below.
The Glorious Mysteries
(Wednesdays and Sundays)
1.The Resurrection (Matthew 28:1-8, Mark 16:1-18, Luke 24:1-12, John 20:1-29) [Spiritual fruit - Faith]
2. The Ascension (Mark 16:19-20, Luke 24:50-53, Acts 1:6-11) [Spiritual fruit - Christian Hope]
3. The Descent of the Holy Spirit (Acts 2:1-13) [Spiritual fruit - Gifts of the Holy Spirit]
4. The Assumption [Spiritual fruit - To Jesus through Mary]
5. The Coronation [Spiritual fruit - Grace of Final Perseverance]
St. Michael, the Archangel, defend us in battle
Be our protection against the wickedness
and snares of the devil;
May God rebuke him, we humbly pray,
and do thou, O Prince of the heavenly host,
by the power of God,
Cast into hell Satan and all the evil spirits
who prowl through the world seeking the ruin of souls.
Amen
+
From an Obama bumper sticker on a car:
"Pray for Obama. Psalm 109:8"
PLEASE JOIN US -
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Since the 16th century Catholic piety has assigned entire months to special devotions. The month of December is traditionally dedicated to the Immaculate Conception. The Blessed Virgin Mary, in the first moment of her conception, by a singular privilege of Almighty God, and in view of the merits of Jesus Christ, our Savior and hers, was preserved from all stain of original sin. This age-old belief of the Church was defined by Pope Pius IX in 1854 as an article of revealed truth.
Mary was in need of redemption and she was indeed redeemed by the Precious Blood of Jesus Christ. The manner of Mary's redemption, however, was unique. Instead of being freed from original sin after having contracted it, she was preserved from contracting it. This was a most fitting favor for the Mother of the Redeemer.
INVOCATION
O Mary, conceived without sin, pray for us who have recourse to thee.The Immaculate Conception from the Catechism of the Catholic Church
To become the mother of the Savior, Mary was enriched by God with gifts appropriate to such a role. The angel Gabriel at the moment of the annunciation salutes her as full of grace. In fact, in order for Mary to be able to give the free assent of her faith to the announcement of her vocation, it was necessary that she be wholly borne by Gods grace.
Through the centuries the Church has become ever more aware that Mary, full of grace through God, was redeemed from the moment of her conception. That is what the dogma of the Immaculate Conception confesses, as Pope Pius IX proclaimed in 1854:
The most Blessed Virgin Mary was, from the first moment of her conception, by a singular grace and privilege of almighty God and by virtue of the merits of Jesus Christ, Savior of the human race, preserved immune from all stain of original sin.
The splendor of an entirely unique holiness by which Mary is enriched from the first instant of her conception comes wholly from Christ: she is redeemed, in a more exalted fashion, by reason of the merits of her Son. The Father blessed Mary more than any other created person in Christ with every spiritual blessing in the heavenly places and chose her in Christ before the foundation of the world, to be holy and blameless before him in love.
The Fathers of the Eastern tradition call the Mother of God the All-Holy (Panagia), and celebrate her as free from any stain of sin, as though fashioned by the Holy Spirit and formed as a new creature. By the grace of God Mary remained free of every personal sin her whole life long.
PRAYER OF POPE PIUS XII
This prayer, dedicated to Mary Immaculate, was composed by the Pope for the Marian Year (December 8, 1953-December 8, 1954), which was proclaimed to mark the centenary of the definition of the dogma of the Immaculate Conception.Enraptured by the splendor of your heavenly beauty, and impelled by the anxieties of the world, we cast ourselves into your arms, 0 Immacuate Mother of Jesus and our Mother, Mary, confident of finding in your most loving heart appeasement of our ardent desires, and a safe harbor from the tempests which beset us on every side.
Though degraded by our faults and overwhelmed by infinite misery, we admire and praise the peerless richness of sublime gifts with which God has filled you, above every other mere creature, from the first moment of your conception until the day on which, after your assumption into heaven, He crowned you Queen of the Universe.
O crystal fountain of faith, bathe our minds with the eternal truths! O fragrant Lily of all holiness, captivate our hearts with your heavenly perfume! 0 Conqueress of evil and death, inspire in us a deep horror of sin, which makes the soul detestable to God and a slave of hell!
O well-beloved of God, hear the ardent cry which rises up from every heart. Bend tenderly over our aching wounds. Convert the wicked, dry the tears of the afflicted and oppressed, comfort the poor and humble, quench hatreds, sweeten harshness, safeguard the flower of purity in youth, protect the holy Church, make all men feel the attraction of Christian goodness. In your name, resounding harmoniously in heaven, may they recognize that they are brothers, and that the nations are members of one family, upon which may there shine forth the sun of a universal and sincere peace.
Receive, O most sweet Mother, our humble supplications, and above all obtain for us that, one day, happy with you, we may repeat before your throne that hymn which today is sung on earth around your altars: You are all-beautiful, O Mary! You are the glory, you are the joy, you are the honor of our people! Amen.
Prayer Source: Prayer Book, The by Reverend John P. O'Connell, M.A., S.T.D. and Jex Martin, M.A., The Catholic Press, Inc., Chicago, Illinois, 1954
Litany of the Blessed Virgin Lord, have mercy on us
Christ, have mercy on us
Lord, have mercy on us
Christ, hear us
Christ, graciously hear us
God the Father of heaven, have mercy on us God the Son, Redeemer of the World, have mercy on us God the Holy Spirit, ...
Holy Trinity, one God, ...
Holy Mary, pray for us
Holy Mother of God, pray for us
Holy Virgin of virgins, ...
Mother of Christ, ...
Mother of Divine Grace, ...
Mother most pure, ...
Mother most chaste, ...
Mother inviolate, ...
Mother undefiled, ...
Mother most amiable, ...
Mother most admirable, ...
Mother of good counsel, ...
Mother of our Creator, ...
Mother of our Saviour, ...
Virgin most prudent, ...
Virgin most venerable, ...
Virgin most renowned, ...
Virgin most powerful, ...
Virgin most merciful, ...
Virgin most faithful, ...
Mirror of justice, ...
Seat of wisdom, ...
Cause of our joy, ...
Spiritual vessel, ...
Vessel of honour, ...
Singular vessel of devotion, ...
Mystical rose, ...
Tower of David, ...
Tower of ivory, ...
House of gold, ...
Ark of the covenant, ...
Gate of heaven, ...
Morning star, ...
Health of the sick, ...
Refuge of sinners, ...
Comforter of the afflicted, ...
Help of Christians, ...
Queen of Angels, ...
Queen of Patriarchs, ...
Queen of Prophets, ...
Queen of Apostles, ...
Queen of Martyrs, ...
Queen of Confessors, ...
Queen of Virgins, ...
Queen of all Saints, ...
Queen conceived without original sin, ...
Queen assumed into heaven, ...
Queen of the most holy Rosary, ...
Queen of Peace, ...
Lamb of God, who takes away the sins of the world, spare us, O Lord, Lamb of God, who takes away the sins of the world, graciously hear us, O Lord, Lamb of God, who takes away the sins of the world, have mercy on us.
Grant we beseech Thee, O Lord God,
that we, Thy servants, may enjoy perpetual health of mind and body: and, by the glorious intercession of the blessed Mary, ever Virgin, be delivered from present sorrow and enjoy eternal gladness.
Through Christ, our Lord.
Amen.
Why Catholics Believe in the Immaculate Conception
IMMACULATE CONCEPTION NOVENA [Prayer]
Essays for Lent: The Immaculate Conception
"I Am The Immaculate Conception"
The Corona of the Immaculate Conception [Catholic Caucus]
Catholic Caucus: Immaculate Conception Novena Prayer Thread
New chapel dedicated to Our Lady of Lebanon at National Shrine of the Immaculate Conception
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On the Immaculate Conception
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THE LIFE OF BLESSED JOHN DUNS SCOTUS, Defender of the Immaculate Conception [Catholic Caucus]
An Unfathomable Marian Richness [Catholic Caucus]
Catholic Biblical Apologetics: The Immaculate Conception of Mary
History of the Feast of the Immaculate Conception - December 8 [Catholic Caucus]
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I Love that Woman! My Unworthy Reflections on The Immaculate Conception [Catholic Caucus]
Father Marquette's Devotion to the Immaculate Conception (Catholic Caucus)
St. John Neumann and the Doctrine of the Immaculate Conception (Catholic Caucus)
Our Jewish Roots: The Immaculate Conception [Ecumenical]
And It Was Night. The Real Story of Original Sin [Ecumenical]
I Love that Woman! My Unworthy Reflections on The Immaculate Conception
Mary Immaculate: Patroness of the United States [Catholic/Orthodox Caucus]
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Ark of the new covenant
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The Immaculate Vs. the Proud
Immaculate Conception Novena -- starts November 30th [Catholic/Orthodox Caucus]
Blessed John Duns Scotus Champion Of Mary's Immaculate Conception (CATHOLIC CAUCUS)
The Crusade of Mary Immaculate - St. Maximilian Kolbe (Catholic Caucus)
The Early Church Fathers on the Immaculate Conception - Catholic/Orthodox Caucus
Three Reasons the Churchs Enemies Hate The Immaculate Conception
Her saving grace - the origins of the Immaculate Conception
Mary Is a Model Who Works With Us and in Us
U.S. Catholic bishops to renew consecration of nation to Immaculate Conception
Catholic Meditation: To the Immaculate Conception on this Election Day
Saint Bernadette of Lourdes (Sermon from 1934)
My visit to the National Shrine of the Immaculate Conception
On Solemnity of Immaculate Conception - "In Mary Shines the Eternal Goodness of the Creator"
The Belief of Catholics concerning the Blessed Virgin: the Second Eve
Pope makes pilgrimage to Mary statue in Rome, marking the feast of the Immaculate Conception
Pope: Mary the Immaculate Conception... (text of BXVI speech)
"Tota pulchra es, Maria, et macula originalis non est in te" (The Immaculate Conception)
The Immaculate Conception Essential to the Faith
"Who Are You, Immaculate Conception?"
TURKEY Ephesus: The Feast of the Immaculate Conception at Marys House
Coming Dec 8th. Feast of the "Immaculate Conception"
Why the Immaculate Conception?
Catholic Encyclopedia: Immaculate Conception (The Doctrine and Its Roots)
The Immaculate Conception of Our Lady December 8
Mary's Immaculate Conception: A Memorable Anniversary
Ineffabilis Deus: 8 December 1854 (Dogma of the Immaculate Conception)
Why do we believe in the Immaculate Conception?
John Paul II goes to Lourdes; reflections on the Immaculate Conception
Your Praises We Sing--on the Dogma of the Proclamation of the Immaculate Conception, Dec. 8th
Eastern Christianity and the Immaculate Conception (Q&A From EWTN)
Memorandum on the Immaculate Conception [Newman]
December 2012
Pope's intentions
General Intention: That migrants throughout the world may be welcomed with generosity and authentic love, especially by Christian communities.
Missionary Intention: Christ, light for all humanity. That Christ may reveal himself to all humanity with the light that shines forth from Bethlehem and is reflected in the face of his Church.
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