From: 1 John 3:22-4:6
We are Children of God (Continuation)
[22] And we receive from him whatever we ask, because we keep his command-
ments and do what pleases him. [23] And this is his commandment, that we
should believe in the name of his Son Jesus Christ and love one another, just as
he has commanded us. [24] All who keep his commandments abide in him, and
he in them. And by this we know that he abides in us, by the Spirit which he has
given us.
Faith in Christ, Not Antichrist
[1] Beloved, do not believe every spirit, but test the spirits to see whether they
are of God; for many false prophets have gone out into the world. [2] By this you
know the Spirit of God: every spirit which confesses that Jesus Christ has come
in the flesh is of God, [3] and every spirit which does not confess Jesus is not of
God. This is the spirit of anti-christ, of which you heard that it was coming, and
now it is in the world already. [4] Little children, you are of God, and have over-
come them; for he who is in you is greater than he who is in the world. [5] They
are of the world, therefore what they say is of the world, and the world listens to
them. [6] We are of God. Whoever knows God listens to us, and he who is not
of God does not listen to us. By this we know the spirit of truth and the spirit of
error.
*********************************************************************************************
Commentary:
1-24. This entire chapter shows how moved the Apostle is when he contemplates
the marvelous gift of divine filiation. The Holy Spirit, who is the author of all Sa-
cred 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 cyclic
and colloquial and includes many repetitions and further thoughts which make
for great vividness and freshness. However, we can distinguish an opening pro-
clamation of the central message (vv. 1-2) and emphasis on two requirements of
divine filiation — rejection of sin in any shape or form (vv. 3-10), and brotherly love
lived to the full (vv. 11-24).
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 before our of-
fenses, but becomes even more attentive and generous; when we realize 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 grati-
tude: ‘Yes, the Lord is rich in mercy’, and even: ‘The Lord is mercy”’ (”Reconcilia-
tio 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). Moreover,
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.”).
1-6. In the third part of the letter (4:1-5:12), the sacred writer expands further on
the two things which sum up God’s commandments (3:23) — faith in Jesus (4:1-
6; 5:1-12) and brotherly love (4:7-21).
He begins by giving criteria for recognizing the true spirit of God and for identi-
fying false teachers (4:1-6), clearly echoing what he said in the second chapter
(cf. 2:18-29). There the heretics were called “antichrists”, here “false prophets”.
There he underlined the indwelling of the Blessed Trinity in believers (”you will
abide in the Son and in the Father”: 2:24), the anointing “abides in you” (2:27);
here he emphasizes rather the fact of belonging to God or not. This idea is de-
veloped in three points: 1) he who confesses Jesus Christ “is of God”; 2) he
who does not confess him “is not of God” (vv. 2-3); you “are of God”, they “are
of the world” (vv. 4-5); 3) we (he must surely mean the Apostles) “are of God”,
and therefore apostolic teaching merits attention and must be listened to (v. 6).
“Being of God”, in St John’s language, does not refer to originating from God, be-
cause in fact everyone, good and bad, faithful or not, comes from God. It means,
rather, belonging to a group (”to my sheep”: Jn 10:26) and it also means a mode
of existence: “he who is from the earth ..of the earth speaks” (Jn 3:31); “you are
from below, I am from above” (Jn 8:23); “Everyone who is of the truth hears my
voice” (Jn 18:37). Faith, therefore, is not a superficial thing, something that af-
fects us on the outside only: it actually changes a person’s inner life; belonging
to the community of the children of God involves a new way of being, which can
be seen from the fact that we live in accordance with the faith we profess.
2-3. “Every spirit which confesses that Jesus Christ has come in the flesh ...”:
according to this translation (which fits certain Greek manuscripts) the Apostle
would be emphasizing the fact that the Incarnation really happened, as if the
false prophets opposed to the faith were saying that Christ’s human nature was
not real but only apparent (that was the position of the Docetists).
In the context, the alternate reading — “every spirit which confesses Jesus Christ
come in the flesh” — may fit in better, since St John often insists that the Chris-
tian’s faith centers on the person of Jesus Christ, who, being God, became man
(cf. 2:22; 4:15; 5:1-5). By emphasizing this he is taking issue with the Gnostics
particularly, who were saying that Jesus was the Son of God only from his Bap-
tism onwards (cf. note on 1 Jn 5:6).
On the antichrist, see the note on 2:18.
4. St John repeats his conviction that Christians are assured of victory in their
battle against the evil one (cf. 2:13; 5:4, 18). But what makes them victorious is
the power of Christ working in them; so, while bolstering their faith he is also cal-
ling on them to be humble: “Do not become proud; recognize who has conquered
in you. Why did you win? ‘Because he who is in you is more powerful than he
who is in the world.’ Be humble; carry your Lord; be a little donkey for your rider.
It is in your best interest to have him guide and direct you; because if you do not
have him as your rider, you will be inclined to toss your head and kick out; but
woe to you if you have no guide! That freedom would mean your ending up as
prey for wild beasts” (St Augustine, “In Epist. Ioann. ad Parthos”, 7, 2).
6. “Whoever knows God listens to us”: as elsewhere in the letter, there is a
change from “you” to “we” (cf. 2:18, 28; 3:13-14). One could argue that the Apos-
tle is simply including himself in the Christian community as a whole, as if to say
“Whoever knows God listens to the Christians.” However, the obvious interpreta-
tion is that the “us” refers to those in authority in the Church, bringing it perfectly
into line with what Jesus says: “He who hears you hears me” (Lk 10:16). Obe-
dience to the living Magisterium of the Church is, therefore, the rule for distingui-
shing the spirit of truth from the spirit of error. It could not be otherwise, for it is
the Holy Spirit himself who guides the Church in its teaching and leads the faith-
ful to accept that teaching: “the assent of the Church can never be lacking to
such definitions [of the Supreme Magisterium] on account of the same Holy Spi-
rit’s influence, through which Christ’s whole flock is maintained in the unity of the
faith and makes progress in it” (Vatican II, “Lumen Gentium”, 25).
*********************************************************************************************
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: Matthew 4:12-17; 23-25
Preaching in Galilee. The First Disciples are Called
[12] Now when he heard that John had been arrested, he withdrew into Galilee;
[13] and leaving Nazareth he went and dwelt in Capernaum by the sea, in the ter-
ritory of Zebulun and Naphtali, [14] that what was spoken by the prophet Isaiah
might be fulfilled: [15] “The land of Zebulun and the land of Naphtali, toward the
sea, across the Jordan, Galilee of the Gentiles — [16] the people who sat in dark-
ness have seen a great light, and for those who sat in the region and shadow of
death light has dawned.” [17] From that time Jesus began to preach, saying,
“Repent, for the kingdom of heaven is at hand.”
[23] And he went about all Galilee, teaching in their synagogues and preaching
the gospel of the kingdom and healing every disease and every infirmity among
the people. [24] So his fame spread throughout all Syria, and they brought him
all the sick, those afflicted with various diseases and pains, demoniacs, epilep-
tics, and paralytics, and he healed them. [25] And great crowds followed him
from Galilee and the Decapolis and Jerusalem and Judea and from beyond the
Jordan.
*********************************************************************************************
Commentary:
15-16. Here St Matthew quotes the prophecy of Isaiah 8:23 - 9:1. The territory
referred to (Zebulun, Naphtali, the way of the sea, the land beyond the Jordan),
was invaded by the Assyrians in the period 734-721 B.C., especially during the
reign of Tilgathpilneser III. A portion of the Jewish population was deported and
sizeable numbers of foreigners were planted in the region to colonize it. For this
reason it is referred to in the Bible henceforward as the “Galilee of the Gentiles”.
The evangelist, inspired by God, sees Jesus’ coming to Galilee as the fulfillment
of Isaiah’s prophecy. This land, devastated and abused in Isaiah’s time, will be
the first to receive the light of Christ’s life and preaching. The messianic meaning
of the prophecy is, therefore, clear.
17. See the note on Mt 3:4. This verse indicates the outstanding importance of
the first step in Jesus’ public ministry, begun by proclaiming the imminence of
the Kingdom of God. Jesus’ words echo John the Baptist’s proclamation: the se-
cond part of this verse is the same, word for word, as Matthew 3:2. This under-
lines the role played by St John the Baptist as prophet and precursor of Jesus.
Both St John and our Lord demand repentance, penance, as a prerequisite to
receiving the Kingdom of God, now beginning. God’s rule over mankind is a main
theme in Christ’s Revelation, just as it was central to the whole Old Testament.
However, in the latter, the Kingdom of God had an element of theocracy about it:
God reigned over Israel in both spiritual and temporal affairs and it was through
him that Israel subjected other nations to her rule. Little by little, Jesus will un-
fold the new-style Kingdom of God, now arrived at its fullness. He will show it to
be a Kingdom of love and holiness, thereby purifying it of the nationalistic mis-
conceptions of the people of his time.
The King invites everyone without exception to this Kingdom (cf. Mt 22:1-14).
The Banquet of the Kingdom is held on this earth and has certain entry require-
ments which must be preached by the proponents of the Kingdom: “Therefore
the eucharistic celebration is the center of the assembly of the faithful over
which the priest presides. Hence priests teach the faithful to offer the divine Vic-
tim to God the Father in the sacrifice of the Mass, and with the Victim to make
an offering of their whole lives. In the spirit of Christ the pastor, they instruct
them to submit their sins to the Church with a contrite heart in the sacrament
of Penance, so that they may be daily more and more converted to the Lord,
remembering his words: ‘Repent, for the Kingdom of heaven is at hand”’ (Vati-
can II, “Presbyterorum Ordinis”, 5).
23. “Synagogue”: this word comes from the Greek and designates the building
where the Jews assembled for religious ceremonies on the sabbath and other
feast days. Such ceremonies were non-sacrificial in character (sacrifices could
be performed only in the temple of Jerusalem). The synagogue was also the
place where the Jews received their religious training. The word was also used
to designate local Jewish communities within and without Palestine.
24. “Epileptic” (or, in some translations, “lunatic”). This word was applied in a
very general way to those who had illnesses related to epilepsy. The disease
was popularly regarded as being dependent on the phases of the moon (Latin:
“luna”).
23-25. In these few lines, the evangelist gives us a very fine summary of the va-
rious aspects of Jesus’ work. The preaching of the gospel or “good news” of the
Kingdom, the healing of diseases, and the casting out of devils are all specific
signs of the Messiah’s presence, according to Old Testament prophecies (Is
35:5-6; 61:1; 40:9; 52:7).
*********************************************************************************************
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.
Pray a Rosary each day for our nation.
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 Joyful Mysteries
(Mondays and Saturdays)
1. The Annunciation (Luke 1:26-38) [Spiritual fruit - Humility]
2. The Visitation (Luke 1: 39-56) [Spiritual fruit - Love of Neighbor]
3. The Nativity (Luke 2:1-20) [Spiritual fruit - Poverty of Spirit]
4. The Presentation (Luke 2:21-38) [Spiritual fruit - Purity of mind & body]
5. The Finding of Jesus in the Temple (Luke 2:41-52) [Spiritual fruit - Obedience ]
Feast of
the Holy Name of Jesus
Luke 2:21 "...Et vocatum est Nomen eius IESUS"
("And His Name was called JESUS")
Psalm 90:14 "Because he hoped in me I will deliver him:
I will protect him because he hath known My Name."
Zacharias 10:12 "I will strengthen them in the Lord,
and they shall walk in His Name, saith the Lord."
Apocalypse 3:8 "I know thy works. Behold, I have given before thee a door opened, which no man can shut: because thou hast a little strength, and hast kept my word, and hast not denied My Name."
Apocalypse 15:4 "Who shall not fear Thee, O Lord, and magnify Thy Name?..."
Blessed be the most holy Name of Jesus without end!
January Devotion: The Holy Name of Jesus
The month of January is traditionally dedicated to the Holy Name of Jesus. This feast is also celebrated on January 3. Here is an explanation of the devotion.
Since the 16th century Catholic piety has associated entire months to special devotions. The devotion to the Holy Name of Jesus has been traditionally associated with the month of January, due to its celebration on January 3. The name Jesus was given to the Holy Child at God's command (Luke 1:31). The Holy Name is all-powerful because of the Person who bears it; we honor it because of the command of Christ, that we should pray in His Name and because it reminds us of all the blessings we receive through our Holy Redeemer. Hence St. Paul was able to write to the Philippians: ". . . at the name of Jesus every knee should bend of those in heaven, on earth, and under the earth" (Phil. 2:10). By means of this devotion we also make amends for improper use of the Holy Name.
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
Prayer/Hymn in Honor of the Most Holy Name of Jesus - Iesu, Dulcis Memoria
Iesu, Dulcis Memoria is a celebrated 12th century hymn attributed to St. Bernard of Clairvaux (1090-1153), Doctor Mellifluus. The entire hymn has some 42 to 53 stanzas depending upon the manuscript. Parts of this hymn were used for the Feast of the Holy Name of Jesus, which was formerly celebrated on the Sunday between the Circumcision and Epiphany, or failing such a Sunday, on January 2. The part below was used at Vespers. In the liturgical revisions of Vatican II, the feast was deleted, though a votive Mass to the Holy Name of Jesus had been retained for devotional use. With the release of the revised Roman Missal in March 2002, the feast was restored as an optional memorial on January 3.
Jesus, the very thought of Thee
With sweetness fills the breast!
Yet sweeter far Thy face to see
And in Thy presence rest.
No voice can sing, no heart can frame,
Nor can the memory find,
A sweeter sound than Jesus' name,
The Savior of mankind.
O hope of every contrite heart!
0 joy of all the meek!
To those who fall, how kind Thou art!
How good to those who seek!
But what to those who find? Ah! this
Nor tongue nor pen can show
The love of Jesus, what it is,
None but His loved ones know.
Jesus! our only hope be Thou,
As Thou our prize shalt be;
In Thee be all our glory now,
And through eternity. Amen.
---Roman Breviary
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
O Divine Jesus, Thou hast promised that anything we ask of the Eternal Father in Thy name shall be granted.
O Eternal Father. In the name of Jesus, for the love of Jesus, in fulfillment of this promise, and because Jesus has said it, grant us our petitions for the sake of Jesus, Thy Divine Son. 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
That at the name of Jesus every knee should bend, of those that are in heaven, on earth, and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.
Phil:2:10-11
Litany Of The Holy Name of Jesus
Feast of the Holy Name of Jesus
Jesus, The Name above all Names
Devotion to the Holy Name (of Jesus) [Catholic Caucus]
Lessons In Iconography : The Chi Rho - Christ
St. Francis de Sales on the Most Holy Name of Jesus (Excerpt from a Sermon) (Catholic Caucus)
St. Francis de Sales on the Most Holy Name of Jesus (Catholic/Orthodox Caucus)
St. Bernard on the Most Holy Name of Jesus [Ecumenical]
Saving the day in His Holy Name: St. Genevieve gets a reprieve [Catholic Caucus]
The Holy Name of Jesus
Holy Name of Jesus [San Bernadino of Siena] Ecumenical
The Holy Name of Jesus
Devotion to the Holy Name [of Jesus]
The Name of Jesus: Its Power in Our Lives
The Holy Name of Jesus
Devotion to the Holy Name of Jesus
The Holy Name of Jesus
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. 
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." 
