Catholic Caucus: Daily Mass Readings, SOL, Nativity of St. John the Baptist

June 24, 2015 4 Solemnity of the Nativity of Saint John the Baptist - Mass during the Day

Reading 1 Is 49:1-6 Hear me, O coastlands, 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. Responsorial Psalm PS 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. Reading 2 Acts 13:22-26 In those days, Paul said: “God raised up David as king; of him God testified, I have found David, son of Jesse, a man after my own heart; he will carry out my every wish. From this man’s descendants God, according to his promise, has brought to Israel a savior, Jesus. John heralded his coming by proclaiming a baptism of repentance to all the people of Israel; and as John was completing his course, he would say, ‘What do you suppose that I am? I am not he. Behold, one is coming after me; I am not worthy to unfasten the sandals of his feet.’

“My brothers, sons of the family of Abraham, and those others among you who are God-fearing, to us this word of salvation has been sent.” Alleluia See Lk 1:76 R. Alleluia, alleluia. You, child, will be called prophet of the Most High, for you will go before the Lord to prepare his way. R. Alleluia, alleluia. Gospel Lk 1:57-66, 80 When the time arrived for Elizabeth to have her child she gave birth to a son. Her neighbors and relatives heard that the Lord had shown his great mercy toward her, and they rejoiced with her. When they came on the eighth day to circumcise the child, they were going to call him Zechariah after his father, but his mother said in reply, “No. He will be called John.” But they answered her, “There is no one among your relatives who has this name.” So they made signs, asking his father what he wished him to be called. He asked for a tablet and wrote, “John is his name,” and all were amazed. Immediately his mouth was opened, his tongue freed, and he spoke blessing God. Then fear came upon all their neighbors, and all these matters were discussed throughout the hill country of Judea. All who heard these things took them to heart, saying, “What, then, will this child be?” For surely the hand of the Lord was with him. The child grew and became strong in spirit, and he was in the desert until the day of his manifestation to Israel.

http://usccb.org/bible/readings/062415-vigil.cfmJune 24, 2015 Solemnity of the Nativity of Saint John the Baptist - Vigil

Reading 1 Jer 1:4-10 In the days of King Josiah, the word of the LORD came to me, saying:

Before I formed you in the womb I knew you, before you were born I dedicated you, a prophet to the nations I appointed you.

“Ah, Lord GOD!” I said, “I know not how to speak; I am too young.” But the LORD answered me, Say not, “I am too young.” To whomever I send you, you shall go; whatever I command you, you shall speak. Have no fear before them, because I am with you to deliver you, says the LORD.

Then the LORD extended his hand and touched my mouth, saying,

See, I place my words in your mouth! This day I set you over nations and over kingdoms, to root up and to tear down, to destroy and to demolish, to build and to plant. Responsorial Psalm PS 71:1-2, 3-4a, 5-6ab, 15ab and 17 R. (6) Since my mother’s womb, you have been my strength. In you, O LORD, I take refuge; let me never be put to shame. In your justice rescue me, and deliver me; incline your ear to me, and save me. R. Since my mother’s womb, you have been my strength. Be my rock of refuge, a stronghold to give me safety, for you are my rock and my fortress. O my God, rescue me from the hand of the wicked. R. Since my mother’s womb, you have been my strength. For you are my hope, O LORD; my trust, O LORD, from my youth. On you I depend from birth; from my mother’s womb you are my strength. R. Since my mother’s womb, you have been my strength. My mouth shall declare your justice, day by day your salvation. O God, you have taught me from my youth, and till the present I proclaim your wondrous deeds. R. Since my mother’s womb, you have been my strength. Reading 2 1 Pt 1:8-12 Beloved: Although you have not seen Jesus Christ you love him; even though you do not see him now yet believe in him, you rejoice with an indescribable and glorious joy, as you attain the goal of your faith, the salvation of your souls.

Concerning this salvation, prophets who prophesied about the grace that was to be yours searched and investigated it, investigating the time and circumstances that the Spirit of Christ within them indicated when he testified in advance to the sufferings destined for Christ and the glories to follow them. It was revealed to them that they were serving not themselves but you with regard to the things that have now been announced to you by those who preached the Good News to you through the Holy Spirit sent from heaven, things into which angels longed to look. Alleluia See Jn 1:7; Lk 1:17 R. Alleluia, alleluia. He came to testify to the light, to prepare a people fit for the Lord. R. Alleluia, alleluia. Gospel Lk 1:5-17 In the days of Herod, King of Judea, there was a priest named Zechariah of the priestly division of Abijah; his wife was from the daughters of Aaron, and her name was Elizabeth. Both were righteous in the eyes of God, observing all the commandments and ordinances of the Lord blamelessly. But they had no child, because Elizabeth was barren and both were advanced in years. Once when he was serving as priest in his division’s turn before God, according to the practice of the priestly service, he was chosen by lot to enter the sanctuary of the Lord to burn incense. Then, when the whole assembly of the people was praying outside at the hour of the incense offering, the angel of the Lord appeared to him, standing at the right of the altar of incense. Zechariah was troubled by what he saw, and fear came upon him. But the angel said to him, “Do not be afraid, Zechariah, because your prayer has been heard. Your wife Elizabeth will bear you a son, and you shall name him John. And you will have joy and gladness, and many will rejoice at his birth, for he will be great in the sight of the Lord. John will drink neither wine nor strong drink. He will be filled with the Holy Spirit even from his mother’s womb, and he will turn many of the children of Israel to the Lord their God. He will go before him in the spirit and power of Elijah to turn their hearts toward their children and the disobedient to the understanding of the righteous, to prepare a people fit for the Lord.”

From: Jeremiah 1:4-10

The Lord calls Jeremiah

[4] Now the word of the Lord came to me saying,
[5] “Before I formed you in the womb I knew you,
and before you were born I consecrated you;
I appointed you a prophet to the nations.”
[6] Then I said, “Ah, Lord God! Behold, I do not know how to speak, for I am
only a youth.” [7] But the Lord said to me,
“Do not say, I am only a youth’;
for to all to whom I send you you shall go,
and whatever I command you you shall speak.
[8] Be not afraid of them,
for I am with you to deliver you.
[9] Then the Lord put forth his hand and touched my mouth; and the Lord
said to me,
“Behold, I have put my words in your mouth.
[10] See, I have set you this day over nations and over kingdoms,
to pluck up and to break down,
to destroy and to overthrow,
to build up and to plant.”

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Commentary:

1:1-19. The book of Jeremiah is a collection of the prophet’s oracles arranged
more by subject than in chronological order and interspersed with stories about
his life. The heading (vv. 1-3), as in most of the prophetical books, introduces the
prophet and tells when he lived. Then, as an introduction to the book, comes an
account of the call of Jeremiah (vv. 4-10) along with two visions that give a good
description of the man (vv. 11-12 and 13-19).

1:4-10. This account of the call of Jeremiah gives a very good idea of the myste-
rious nature of every divine call – a call from all eternity and involving no merit on
the part of the person called, in which God makes known to a soul the why and
wherefore of his or her life. No one comes into being by accident, for everything
that happens is part of God’s providence (v. 5). God’s action in creating a person
is described graphically – “formed” you in the womb – a word used to describe
what a potter does when he models something in clay. The Lord “knew” Jere-
miah—a reference to his choosing him for a specific mission (cf. Amos 3:2; Rom
8:29); God has a plan for each person, and he endows each with talents that
equip him or her to put that plan into effect. The passage also talks of a “conse-
cration”, that is, the earmarking of a person or thing for the service of God. God’s
plan for someone, made before the person is born, emerges in due course, when
he or she is old enough to take on the assignments that God has been preparing
him for. Glossing this passage, St John Chrysostom, has God say this: “I am
the one who knit you together in your mother’s womb. Your life is not a work of
nature, nor the fruit of suffering. I am the origin and cause of all things: you should
obey and offer yourself to me,” and he adds: “It does not begin with I consecrated
you: first, I knew you; then I consecrated you. Thus is the original choice shown,
and after the original choice, the particular calling” (Fragmenta in Ieremiam, 1).

When the mystery of a person’s calling begins to be revealed, their initial reac-
tion can be one of fear, because they are very conscious of their limitations and
feel that they are not up to the tasks that the Lord entrusts them with. Jeremiah,
for example, argues that he is too young (v. 6). We do not know how old he was
at the time, for the word he uses to describe his age (na’ar) is imprecise. He
was probably only an adolescent (cf. Gen 37:2; 1 Sam 2:18; 3:1-21). In respon-
ding to a vocation, one needs to listen, above all, to God who calls, who never
leaves his chosen ones on their own, and who always gives them the wherewi-
thal to carry out the mission he is charging them with (vv. 7-8).

The Lord’s symbolic gesture of putting out his hand to touch Jeremiah’s mouth,
as if to fill it with divine words, is similar to other gestures found in accounts of
the calling of prophets (cf. Is 6:7; Ezek 2:8-3:3; Dan 10:16). It is to tell the man
not to be concerned: he can rest assured that God will give him the right words
to express himself. It is a promise similar to that made by Jesus to his disci-
ples: he assured them of the Holy Spirit’s help when the time came for them to
bear witness to him (cf. Mt 10:19-20).

The assignment given to Jeremiah implies a heavy responsibility; he will need
fortitude if he is to carry it out (v. 10). It involves in the first place doing destruc-
tive things (plucking up, breaking down, destroying and overthrowing) and only
then come constructive roles (building and planning). St Gregory the Great will
apply the same idea to the attention that is called for in the pastoral care of the
faithful: “One cannot build up if what disturbs the foundation has not been des-
troyed. In other words, the sweet words of good preaching are sown in vain if
the thorns of self-love have not first been plucked from the hearts of listeners”
(Regular pastoralis, 3, 34).

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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: 1 Peter 1:8-12

Praise and Thanksgiving to God

[8] Without having seen him you love him; though you do not now see him you
believe in him and rejoice with unutterable and exalted joy. [9] As the outcome of
your faith you obtain the salvation of your souls. [10] The prophets who prophe-
sied of the grace that was to be yours searched and inquired about this salvation;
[11] they inquired what person or time was indicated by the Spirit of Christ within
them when predicting the sufferings of Christ and the subsequent glory. [12] It
was revealed to them that they were serving not themselves but you, in the things
which have now been announced to you by those who preached the good news
to you through the Holy Spirit sent from heaven, things into which angels long to
look.

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Commentary:

3-12. This passage, a hymn of praise and gratitude to God, developing what is
proclaimed in v. 2, is more explicit about the action of each Person of the Bles-
sed Trinity: by making his choice of Christians, God the Father has destined us
to a marvellous heritage in heaven (vv. 3-5); to attain this we need to love and be-
lieve in Jesus Christ our Lord (vv. 6-9); the Holy Spirit, who earlier proclaimed sal-
vation by the mouth of the Old Testament prophets, is now, through those who
preach the Gospel, announcing that salvation has arrived (vv. 10-12).

3. God brought about the work of Redemption “by his great mercy”. For God,
who is rich in mercy, out of the great love with which he loved us, even when we
were dead through our trespasses, made us alive together with Christ” (Eph 2:
4-5). And just as the work of Creation is a manifestation of God’s omnipotence,
so his new Creation is an expression of his mercy (cf. “Summa Theologiae”, II-II,
q. 30, a. 4; cf. note on 2 Cor 5:17).

“Through the resurrection of Jesus Christ from the dead”: the resurrection of our
Lord marks the climax of his salvific work, for it assures men of their redemption
and their own resurrection. In its Easter liturgy the Church joyfully reminds of this:
“He is the true Lamb who took away the sins of the world. By dying he destroyed
our death; by rising he restored our life” (”Easter Preface”, I).

10-12. These verses of thanksgiving (vv. 3-12) end with a reference to the role of
the Holy Spirit in salvation: he acted in the Old Testament through the prophets
by announcing salvation, and now, through preachers of the Gospel, he reveals
that it has come about.

The passage is a clear acknowledgment of the unity and continuity of the Old
and New Testaments: in the Old the sufferings and subsequent glorification of
Christ are proclaimed, in such a way that “what the prophets predicted as future
events,” says St Thomas, “the Apostles preached as something which had come
true” (”Commentary on Eph” 2:4). “The economy of the Old Testament was deli-
berately orientated to prepare for and declare in prophecy the coming of Christ,
Redeemer of all men, and of the messianic Kingdom (cf. Lk 24:44; Jn 5:39; 1 Pet
1:10) [...]. God, the inspirer and author of the books of both Testaments, in his
wisdom has so brought it about that the New should be hidden in the Old and that
the Old should be made manifest in the New. For although Christ founded the New
Covenant in his blood (cf. Lk 22:20; 1 Cor 11:25), still the books of the Old Testa-
ment, all of them caught up into the Gospel message, attain and show forth their
full meaning in the New Testament (cf. Mt 5:17; Lk 24:27; Rom 16:25-26; 2 Cor
3:14-16) and in their turn, shed light on it and explain it” (Vatican II, “Dei Verbum”,
15-16).

These verses show the Holy Spirit’s role as cause and guide of the evangelizing
activity of the Church. In the early days of the spread of Christianity, as des-
cribed in Acts, the action of the third Person of the Blessed Trinity was palpable.

12. The Greek word translated at the end of this verse as “look” contains the
idea of bending over carefully in order to get a better look. This metaphor, then,
depicts the angels in heaven contemplating with joy the mystery of salvation. St
Francis de Sales, referring to this passage, exclaims: “Now in this complacency
we satiate our soul with delights in such a manner that we do not yet cease to
desire to be satiated [...]. The fruition of a thing which always contents never les-
sens, but is renewed and flourishes incessantly; it is ever agreeable, ever desira-
ble. The perpetual contentment of heavenly lovers produces a desire perpetually
content” (”Treatise on the Love of God”, 5, 3).

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

From: Luke 1:5-17

The Birth of John the Baptist Foretold

[5] In the days of Herod, king of Judea, there was a priest named Zechariah, of
the division of Abijah; and he had a wife of the daughters of Aaron, and her name
was Elizabeth. [6] And they were both righteous before God, walking in all the
commandments and ordinances of the Lord blameless. [7] But they had no child,
because Elizabeth was barren, and both were advanced in years.

[8] Now while he was serving as priest before God when his division was on duty,
[9] according to the custom of the priesthood, it fell to him by lot to enter the tem-
ple of Lord and burn incense. [10] And the whole multitude of the people were pra-
ying outside at the hour of incense. [11] And there appeared to him an angel of
the Lord standing on the right side of the altar of incense. [12] And Zechariah was
troubled when he saw him, and fear fell upon him. [13] But the angel said to him,
“Do not be afraid, Zechariah, for your prayer is heard, and your wife Elizabeth will
bear you a son, and you shall call his name John. [14] And you will have joy and
gladness, and many will rejoice at his birth; [15] for he will be great before the
Lord, and he shall drink no wine nor strong drink, and he will be filled with the Ho-
ly Spirit, even from his mother’s womb. [16] And he will turn many of the sons of
Israel to the Lord their God, [17] and he will go before him in the spirit and power
of Elijah, to turn the hearts of the fathers to the children and the disobedient to
the wisdom of the just, to make ready for the Lord a people prepared.”

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Commentary:

6. After referring to the noble ancestry of Zechariah and Elizabeth, the evangelist
now speaks of a higher type of nobility, the nobility of virtue: “Both were righteous
before God.” “For not everyone who is righteous in men’s eyes is righteous in
God’s; men have one way of seeing and God another; men see externals but
God sees into the heart. It can happen that someone seems righteous because
his virtue is false and is practiced to win people’s approval; but he is not virtuous
in God’s sight if his righteousness is not born of simplicity of soul but is only si-
mulated in order to appear good.

“Perfect praise consists in being righteous before God, because only he can be
called perfect who is approved by Him who cannot be deceived” (St. Ambrose,
“Expositio Evangelii Sec. Lucam, in loc.”).

In the last analysis what a Christian must be is righteous before God. St. Paul is
advocating this when he tells the Corinthians, “But with me it is a very small thing
that I should be judged by you or by any human court. It is the Lord who judges
me. Therefore do not pronounce judgment before the time, before the Lord comes,
who will bring to light the things now hidden in darkness and will disclose the pur-
poses of the heart. Then every man will receive his commendation from God” (1
Corinthians 4:3ff). On the notion of the just or righteous man, see the note on
Matthew 1:19.

8. There were twenty-four groups or turns of priests to which functions were allo-
cated by the drawing of lots; the eighth group was that of the family of Abijah (cf.
1 Chronicles 24:7-19), to which Zechariah belonged.

9-10. Within the sacred precincts, in a walled-off area, stood the temple proper.
Rectangular in form, there was first a large area which was called “the Holy
Place”, in which was located the altar of incense referred to in verse 9. Behind
this was the inner sanctum, called “the Holy of Holies”, where the Ark of the
Covenant with the tablets of the Law used to be kept; only the high priest had
access to this, the most sacred part of the temple. The veil or great curtain of
the temple separated these two area from one another. The sacred building was
surrounded by a courtyard, called the courtyard of the priests and outside this,
at the front of the temple, was what was called the courtyard of the Israelites,
where the people stayed during the ceremony of incensing.

10. While the priest offered incense to God, the people in the courtyard joined
with him in spirit: even in the Old Testament every external act of worship was
meant to be accompanied by an interior disposition of self-offering to God.

With much more reason should there be this union between external and inter-
nal worship in the liturgical rites of the New Covenant (cf. “Mediator Dei”, 8), in
the liturgy of the Church. Besides, this consistency befits the nature of man,
comprised as he is of body and soul.

11. Angels are pure spirits, that is, they have no body of any kind; therefore,
“they do not appear to men exactly as they are; rather, they manifest themselves
in forms which God gives them so that they can be seen by those to whom He
sends them” (St. John Damascene, “De Fide Orthodoxa,” 2, 3).

In addition to adoring and serving God, angelic spirits act as God’s messengers
and channels of His providence towards men; this explains why they appear so
often in salvation history and why Sacred Scripture refers to them in so many
passages (cf., e.g. Hebrews 1:14).

Christ’s birth was such an important event that angels were given a very promi-
nent role in connection with it. Here, as at the Annunciation to Mary, the arch-
angel St. Gabriel is charged with delivering God’s message.

“It is no accident that the angel makes his appearance in the temple, for this an-
nounces the imminent coming of the true Priest and prepares the heavenly sacri-
fice at which the angels will minister. Let it not be doubted, then, that the angels
will be present when Christ is immolated” (St. Ambrose, “Expositio Evangelii
Sec. Lucam, in loc.”).

12. “No matter how righteous a man be, he cannot look at an angel without fee-
ling afraid; that is why Zechariah was alarmed: he could not but quake at the pre-
sence of the angel; he could not take the brightness that surrounded him” (St.
John Chrysostom, “De Incomprehensibili Dei Natura”). The reason for this is not
so much the angels’ superiority to man as the fact that the grandeur of God’s ma-
jesty shines out through the angel: “And the angel said to me, ‘Write this: Bles-
sed are those who are invited to the marriage supper of the Lamb.’ And he said
to me, ‘These are true words of God.’ Then I fell down at his feet to worship him,
but he said to me, ‘You must not do that! I am a fellow servant with you and your
brethren who hold the testimony of Jesus. Worship God’” (Revelation 19:9-10).

13. Through the archangel God intervenes in an exceptional way in the married
life of Zechariah and Elizabeth; but the message he brings has much wider refe-
rence; it has significance for the whole world. Elizabeth is already quite old but
she is going to have a son who will be called John (”God is gracious”) and he
will be the forerunner of the Messiah. This showed that “the fullness of time” (cf.
Galatians 4:4) was imminent, for which all righteous people of Israel had yearned
(cf. John 8:56; Hebrews 11:13).

“Your prayer is heard,” St. Jerome comments, “that is to say, you are given more
than you asked for. You prayed for the salvation of the people, and you have been
given the Precursor” (”Expositio Evangelium Sec. Lucam, in loc.”). Our Lord also
sometimes gives us more than we ask for: “There is a story about a beggar mee-
ting Alexander the Great and asking him for alms. Alexander stopped and instruc-
ted that the man be given the government of five cities. The beggar, totally con-
fused and taken aback, explained, ‘I didn’t ask for that much.’ And Alexander re-
plied, ‘You asked like the man you are; I give like the man I am” (St. J. Escriva,
“Christ Is Passing By”, 160). Since God responds so generously and gives us
more than we ask for, we should face up to difficulties and not be cowed by them.

14-17. The archangel St. Gabriel gives Zechariah three reasons why he should
rejoice over the birth of this child; first, because God will bestow exceptional ho-
liness on him (verse 15); second, because he will lead many to salvation (verse
16); and third, because his whole life, everything he does, will prepare the way
for the expected Messiah (verse 17).

In St. John the Baptist two prophecies of Malachi are fulfilled; in them we are told
that God will send a messenger ahead of Him to prepare the way for Him (Mala-
chi 3:1; 4:5-6). John prepares the way for the first coming of the Messiah in the
same way as Elijah will prepare the way for His second coming (cf. St. Ambrose,
“Expositio Evangelii Sec. Lucam, in loc.”; St. Thomas Aquinas, “Commentary on
St. Matthew”, 17, 11, “in loc.”). This is why Christ will say, “What did you go out
to see? A prophet? Yes, I tell you, and more than a prophet. This is he of whom
it is written, ‘Behold, I send My messenger before Thy face, who shall prepare
Thy way before Thee’” (Luke 7:26-27).

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

From: Isaiah 49:1-6

Second Song of the Servant of the Lord

[1] Listen to me, O coastlands,
and hearken, you peoples from afar.
The LORD called me from the womb,
from the body of my mother he named my name.
[2] He made my mouth like a sharp sword,
in the shadow of his hand he hid me;
he made me a polished arrow,
in his quiver he hid me away.
[3] And he said to me, You are my servant,
Israel, in whom I will be glorified.”
[4] But I said, “I have labored in vain,
I have spent my strength for nothing and vanity;
yet surely my right is with the LORD,
and my recompense with my God.”
[5] And now the LORD says,
who formed me from the womb to be his servant,
to bring Jacob back to him,
and that Israel might be gathered to him,
for I am honored in the eyes of the LORD,
and my God has become my strength —
[6] he says:
“It is too light a thing that you should be my servant
to raise up the tribes of Jacob
and to restore the preserved of Israel;
I will give you as a light to the nations,
that my salvation may reach to the end of the earth.”

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Commentary:

49:1-55:13. Chapter 49 marks the start of the second section of the second part
of Isaiah. The first section (40:1-48:22) dealt with the release of the Jews from
exile in Babylon on the orders of the Lord, the ruler of the world and of all nations.
This second section sings of the restoration of Zion and the renewal of the peo-
ple.

Almost all the oracles here presuppose that Babylon has fallen and the exiles
have returned home (although neither event is explicitly referred to). Nor is there
mention of the universal scope of salvation: the focus is mainly on future hopes
and on Jerusalem.

Most of the oracles in this section were probably proclaimed, between the years
515 and 500 BC. If that was the case, then they were addressed to a disillusioned
people: the enthusiasm that came with the return from exile and the efforts made
to rebuild Jerusalem failed to produce the desired results: there are still class dif-
ferences, greed is plain to see, and huge sectors of society are experiencing po-
verty. The kind of Jerusalem that the exiles dreamed of had not come about: it
bore no relationship to what they were experiencing; nor did it fit the image of Je-
rusalem found in many texts of the Priestly tradition (cf. “Introduction to the Pen-
tateuch”, in “The Navarre Bible: Pentateuch” (p. 20). These oracles are designed
to dispel discouragement and to raise people’s hopes by telling them about the
liberator that God is going to send, the servant of the Lord, and by proclaiming
that the holy city (now given the sacred name of Zion) will very soon be restored.
In fact, the section can be divided into alternating poems on the servant and on
Zion: 49:1-13, the “servant” (second oracle); 49:14-50:3, “Zion”; 50:4-11, the “ser-
vant”, (third oracle and exhortation); 51:17-52:12, Zion; 52:13-53:12, the “servant”
(fourth oracle); 54:1-17, “Zion” (Jerusalem). Verses 1-13 of chapter 5

49:1-6. In the first Song of the Servant of the Lord (42:1-9) we meet the “servant”
for the first time and we are told of his mission to liberate the exiles. In this se-
cond song, the servant himself speaks. He addresses the “coastlands”, “peo-
ples from afar”, and he is conscious of having been chosen by God from his mo-
ther’s womb to carry out God’s plans of salvation even in those distant parts (cf.
vv. 1-3). Here we are told about two aspects of his mission, which we will hear
more about in the oracles that follow. First, he is to play a leading role in the re-
covery of the tribes and the repatriation of the exiles (v. 5); second, he will ex-
tend salvation to the ends of the earth (cf. v. 6).

This poem contains things that the servant has to say about himself (vv. 1-4),
and things that God says about the servant (vv. 5-6). The servant is well aware
that he was called by God, even from his mother’s womb, (like Jeremiah; cf. Jer
1:5) and has been charged with preaching to the pagan peoples (”the coast-
lands”) or at least to his compatriots in the diaspora (cf. v. 1; cf. Jer 1:1-10; 25:
13-38); he has been endowed with qualities that enable him to speak out, with
words that find their mark like arrows, even if that creates divisions (v. 2; cf. Jer
1:10); and also, despite the divine protection given him, he feels depressed and
disappointed, as happened to Jeremiah (vv. 3-4; cf. Jer 1:7; :8:18-20). Everything
that the servant does is grounded on what the Lord has told him: “You are my
servant, Israel” (v. 3). Some commentators are of the view that “Israel” here is a
later interpretation, put in to support the collectivist interpretation of the servant
that soon became widespread; but there is little evidence to support that: the
word “Israel” is missing only in one manuscript, and not an important one at that.
The mention of Israel does not argue against the servant’s being an individual ra-
ther than a collectivity, for in poetry a person can be addressed by his own name
or by his family name. In fact, both in biblical Israel and nowadays we often find
people using their place of birth as a surname.

In vv. 5-6 the Lord spells out the servant’s mission: it is to renew the people in
such a way that even non-Israelites can see the light and attain salvation. Al-
though the universal mission of the servant is not clearly defined here, for his
work is meant to be confined to the tribes of Jacob, still the achievement of this
objective (the re-assembling of Israel) will be a kind of light to help the pagan
nations see and acknowledge God. The expression “light to the nations”. (v. 6)
already occurred in the earlier poem (42:6); there it could be taken in a social
sense — to bring about the liberation of the exiles and captives; here, the reli-
gious meaning is clear: salvation will spread to all the nations.

To sum up, the servant of the Lord (be he an individual or a collectivity, or more
likely both) has been chosen by God, who loves him most specially; he has all
the main qualities of a prophet; and he must influence his compatriots so as to
enlighten those from outside, and bring them salvation.

The messianic interpretation of the servant figure, based on this second song,
was widespread among the Jews of Alexandria who made the Septuagint Greek
translation; it was also held by members of the Qumran community and by
some authors of the period between the Old and New Testaments (the author of
the “Book of Enoch”, for example). All these interpreted the servant as standing
for the entire people of Israel. Christians, from the beginning, applied the songs
of the servant to Jesus, and saw them as finding fulfillment in his life. Thus, al-
though the image of the “sharp sword” (v. 2) refers to the effectiveness of the
word of God, in Hebrews 4:12-13 we find it used with reference to Revelation as
a whole which is fully and perfectly manifested in Jesus Christ (cf. also Rev 1:16
and 2:12). We find the expression, “light to the nations” or “light to the peoples”
being applied by Simeon to Jesus (Lk 2:32). Indeed, in the Acts of the Apostles
it is applied to those who, in line with Jesus’ teaching and as cooperators in his
work of salvation, are setting out to preach to the Gentiles, as the words Paul
and Barnabas speak in the synagogue of Psidian Antioch testify: “It was neces-
sary that the word of God should be spoken first to you. Since you thrust it from
you, and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles.
For so the Lord has commanded us, saying, ‘I have set you to be a light for the
Gentiles, that you may bring salvation to the uttermost parts of the earth” (Acts
13:46-47).

Hence the Church sees her mission as spreading the truth about Jesus, the light
that enlightens everyone: “The light, of God’s face shines in all its beauty on the
countenance of Jesus Christ, ‘the image of the invisible God’ (Col 1:15), the ‘re-
flection of God’s glory’ (Heb 1:3), ‘full of grace and truth’ (Jn 1:14). Christ is ‘the
way, and the truth, and the life’ (Jn 14:6). [...] Jesus Christ, the ‘light of the na-
tions’, shines: upon the face of his Church, which he sends forth to the whole
world to proclaim the Gospel to every creature (cf. Mk 16:15). Hence the Church,
as the people of God among the nations, while attentive to the new challenges of
history and to mankind’s efforts to discover the meaning of life, offers to everyone
the answer which comes from the truth about Jesus Christ and his Gospel” (St.
John Paul II, “Veritatis Splendor”, 2).

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

From: Acts 13:22-26

Preaching in the Synagogue of Antioch of Pisidia

[In those days, Paul said:] [22] And when He had removed him, He raised up Da-
vid to be their king; of whom He testified and said, “I have found in David the son
of Jesse a man after My heart, who will do all My will.’ [23] Of this man’s posterity
God has brought Israel a Savior, Jesus, as He promised. [24] Before His coming
John had preached a baptism of repentance to all the people of Israel. [25] And
as John was finishing his course, he said, ‘What do you suppose that I am? I am
not He. No, but after me One is coming, the sandals of whose feet I am not wor-
thy to untie.’” [26] “Brethren, sons of the family of Abraham, and those among
you that fear God, to us has been sent the message of this salvation.

*********************************************************************************************
Commentary:

16-41. Paul’s address here is an excellent example of the way he used to present
the Gospel to a mixed congregation of Jews and proselytes. He lists the benefits
conferred by God on the chosen people from Abraham down to John the Baptism
(verses 16-25); he then shows how all the messianic prophecies were fulfilled in
Jesus (verses 26-37), and, by way of conclusion, states that justification comes
about through faith in Jesus, who died and then rose from the dead (verse 38-41).

This address contains all the main themes of apostolic preaching, that is, God’s
saving initiative in the history of Israel (verses 17-22); reference to the Precursor
(verses 24-25); the proclamation of the Gospel or “kerygma” in the proper sense
(verses 26b-31a); mention of Jerusalem (verse 31b); arguments from Sacred
Scripture (verses 33-37), complementing apostolic teaching and tradition (verses
38-39); and a final exhortation, eschatological in character, announcing the future
(verses 40-41). In many respects this address is like those of St. Peter (cf. 2:14ff;
3:12ff), especially where it proclaims Jesus as Messiah and in its many quota-
tions from Sacred Scripture, chosen to show that the decisive event of the Resur-
rection confirms Christ’s divinity.

Paul gives a general outline of salvation history and then locates Jesus in it as
the expected Messiah, the point at which all the various strands in that history
meet and all God’s promises are fulfilled. He shows that all the steps which lead
up to Jesus Christ, even the stage of John the Baptist, are just points on a route.
Earlier, provisional elements must now, in Christ, give way to a new, definitive
situation.

“You that fear God” (v. 26): see the notes on Acts 2:5-11 and 10:2.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

From: Luke 1:57-66, 80

The Birth and Circumcision of John the Baptist

[57] Now the time came for Elizabeth to be delivered, and she gave birth to a
son. [58] And her neighbors and kinsfolk heard that the Lord had shown great
mercy to her, and they rejoiced with her. [59] And on the eighth day they came
to circumcise the child; and they would have named him Zechariah after his father,
[60] but his mother said, “Not so; he shall be called John.” [61] And they said to
her, “None of your kindred is called by this name.” [62] And they made signs to
his father, inquiring what he would have him called. [63] And he asked for a wri-
ting tablet, and wrote, “His name is John.” And they all marvelled. [64] And im-
mediately his mouth was opened and his tongue loosed, and he spoke, blessing
God. [65] And fear came on all their neighbors. And all these things were talked
about through all the hill country of Judea; [66] and all who heard them laid them
up in their hearts, saying “What then will this child be?” For the hand of the Lord
was with him.

[80] And the child grew and became strong in spirit, and he was in the wilderness
till the day of his manifestation to Israel.

*********************************************************************************************
Commentary:

59. Circumcision was a rite established by God under the Old Covenant to mark
out those who belonged to His chosen people: He commanded Abraham to insti-
tute circumcision as a sign of the Covenant He had made with him and all his de-
scendants (cf. Genesis 17:10-14), prescribing that it should be done on the eighth
day after birth. The rite was performed either at home or in the synagogue, and,
in addition to the actual circumcision, the ceremony included prayers and the na-
ming of the child.

With the institution of Christian Baptism the commandment to circumcise ceased
to apply. At the Council of Jerusalem (cf. Acts 15:1ff), the Apostles definitely de-
clared that those entering the Church had no need to be circumcised.

St. Paul’s explicit teaching on the irrelevance of circumcision in the context of
the New Alliance established by Christ is to be found in Galatians 5:2ff; 6:12ff;
and Colossians 2:11ff.

60-63. By naming the child John, Zechariah complies with the instructions God
sent him through the angel (Luke 1:13).

64. This miraculous event fulfills the prophecy the angel Gabriel made to Zecha-
riah when he announced the conception and birth of the Baptist (Luke 1:19-20).
St. Ambrose observes: ‘With good reason was his tongue loosed, because faith
untied what had been tied by disbelief” (”Expositio Evangelii Sec. Lucam. in loc.”).

Zechariah’s is a case similar to that of St. Thomas, who was reluctant to believe
in the resurrection of our Lord, and who believed only when Jesus gave him clear
proof (cf. John 20:24-29). For these two men God worked a miracle and won their
belief; but normally He requires us to have faith and to obey Him without His wor-
king any new miracles. This was why He upbraided Zechariah and punished him,
and why He reproached Thomas: “Have you believed because you have seen Me?
Blessed are those who have not seen and yet believe” (John 20:29).

80. “Wilderness”: this must surely refer to the “Judean wilderness” which stret-
ches from the northwestern shores of the Dead Sea to the hill country of Judea.
It is not a sand desert but rather a barren steppe with bushes and basic vegeta-
tion which suit bees and grasshoppers or wild locusts. It contains many caves
which can provide shelter.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

Readings at Mass
These readings are for the Vigil Mass on the evening before the feast:

First reading
Jeremiah 1:4-10 ©
The word of the Lord was addressed to me, saying,
‘Before I formed you in the womb I knew you;
before you came to birth I consecrated you;
I have appointed you as prophet to the nations.’
I said, ‘Ah, Lord; look, I do not know how to speak: I am a child!’
But the Lord replied,
‘Do not say, “I am a child.”
Go now to those to whom I send you
and, say whatever I command you.
Do not be afraid of them,
for I am with you to protect you –
it is the Lord who speaks!’
Then the Lord put out his hand and touched my mouth and said to me:
‘There! I am putting my words into your mouth.
Look, today I am setting you
over nations and over kingdoms,
to tear up and to knock down,
to destroy and to overthrow,
to build and to plant.’

Psalm
Psalm 70:1-6,15,17 ©
My lips will tell of your help.
In you, O Lord, I take refuge;
  let me never be put to shame.
In your justice rescue me, free me:
  pay heed to me and save me.
My lips will tell of your help.
Be a rock where I can take refuge,
  a mighty stronghold to save me;
  for you are my rock, my stronghold.
Free me from the hand of the wicked.
My lips will tell of your help.
It is you, O Lord, who are my hope,
  my trust, O Lord, since my youth.
On you I have leaned from my birth,
  from my mother’s womb you have been my help.
My lips will tell of your help.
My lips will tell of your justice
  and day by day of your help.
O God, you have taught me from my youth
  and I proclaim your wonders still.
My lips will tell of your help.

Second reading
1 Peter 1:8-12 ©
You did not see Jesus Christ, yet you love him; and still without seeing him, you are already filled with a joy so glorious that it cannot be described, because you believe; and you are sure of the end to which your faith looks forward, that is, the salvation of your souls.
It was this salvation that the prophets were looking and searching so hard for; their prophecies were about the grace which was to come to you. The Spirit of Christ which was in them foretold the sufferings of Christ and the glories that would come after them, and they tried to find out at what time and in what circumstances all this was to be expected. It was revealed to them that the news they brought of all the things which have now been announced to you, by those who preached to you the Good News through the Holy Spirit sent from heaven, was for you and not for themselves. Even the angels long to catch a glimpse of these things.

Gospel Acclamation
Jn1:7;Lk1:17
Alleluia, alleluia!
He came as a witness,
as a witness to speak for the light,
preparing for the Lord a people fit for him.
Alleluia!

Gospel
Luke 1:5-17 ©
In the days of King Herod of Judaea there lived a priest called Zechariah who belonged to the Abijah section of the priesthood, and he had a wife, Elizabeth by name, who was a descendant of Aaron. Both were worthy in the sight of God, and scrupulously observed all the commandments and observances of the Lord. But they were childless: Elizabeth was barren and they were both getting on in years.
Now it was the turn of Zechariah’s section to serve, and he was exercising his priestly office before God when it fell to him by lot, as the ritual custom was, to enter the Lord’s sanctuary and burn incense there. And at the hour of incense the whole congregation was outside, praying.
Then there appeared to him the angel of the Lord, standing on the right of the altar of incense. The sight disturbed Zechariah and he was overcome with fear. But the angel said to him, ‘Zechariah, do not be afraid, your prayer has been heard. Your wife Elizabeth is to bear you a son and you must name him John. He will be your joy and delight and many will rejoice at his birth, for he will be great in the sight of the Lord; he must drink no wine, no strong drink. Even from his mother’s womb he will be filled with the Holy Spirit, and he will bring back many of the sons of Israel to the Lord their God. With the spirit and power of Elijah, he will go before him to turn the hearts of fathers towards their children and the disobedient back to the wisdom that the virtuous have, preparing for the Lord a people fit for him.’
These readings are for the day of the feast itself:

First reading
Isaiah 49:1-6 ©
Islands, listen to me,
pay attention, remotest peoples.
The Lord called me before I was born,
from my mother’s womb he pronounced my name.
He made my mouth a sharp sword,
and hid me in the shadow of his hand.
He made me into a sharpened arrow,
and concealed me in his quiver.
He said to me, ‘You are my servant (Israel)
in whom I shall be glorified’;
while I was thinking, ‘I have toiled in vain,
I have exhausted myself for nothing’;
and all the while my cause was with the Lord,
my reward with my God.
I was honoured in the eyes of the Lord,
my God was my strength.
And now the Lord has spoken,
he who formed me in the womb to be his servant,
to bring Jacob back to him,
to gather Israel to him:
‘It is not enough for you to be my servant,
to restore the tribes of Jacob and bring back the survivors of Israel;
I will make you the light of the nations
so that my salvation may reach to the ends of the earth.’

Psalm
Psalm 138:1-3,13-15 ©
I thank you for the wonder of my being.
O Lord, you search me and you know me,
  you know my resting and my rising,
  you discern my purpose from afar.
You mark when I walk or lie down,
  all my ways lie open to you.
I thank you for the wonder of my being.
For it was you who created my being,
  knit me together in my mother’s womb.
I thank you for the wonder of my being,
  for the wonders of all your creation.
I thank you for the wonder of my being.
Already you knew my soul,
  my body held no secret from you
when I was being fashioned in secret
  and moulded in the depths of the earth.
I thank you for the wonder of my being.

Second reading
Acts 13:22-26 ©
Paul said: ‘God deposed Saul and made David their king, of whom he approved in these words, “I have selected David son of Jesse, a man after my own heart, who will carry out my whole purpose.” To keep his promise, God has raised up for Israel one of David’s descendants, Jesus, as Saviour, whose coming was heralded by John when he proclaimed a baptism of repentance for the whole people of Israel. Before John ended his career he said, “I am not the one you imagine me to be; that one is coming after me and I am not fit to undo his sandal.”
‘My brothers, sons of Abraham’s race, and all you who fear God, this message of salvation is meant for you.’

Gospel Acclamation
cf.Lk1:76
Alleluia, alleluia!
As for you, little child, you shall be called
a prophet of God, the Most High.
You shall go ahead of the Lord
to prepare his ways before him.
Alleluia!

Gospel
Luke 1:57-66,80 ©
The time came for Elizabeth to have her child, and she gave birth to a son; and when her neighbours and relations heard that the Lord had shown her so great a kindness, they shared her joy.
Now on the eighth day they came to circumcise the child; they were going to call him Zechariah after his father, but his mother spoke up. ‘No,’ she said ‘he is to be called John.’ They said to her, ‘But no one in your family has that name’, and made signs to his father to find out what he wanted him called. The father asked for a writing-tablet and wrote, ‘His name is John.’ And they were all astonished. At that instant his power of speech returned and he spoke and praised God. All their neighbours were filled with awe and the whole affair was talked about throughout the hill country of Judaea. All those who heard of it treasured it in their hearts. ‘What will this child turn out to be?’ they wondered. And indeed the hand of the Lord was with him.
Meanwhile the child grew up and his spirit matured. And he lived out in the wilderness until the day he appeared openly to Israel.

Jesus, High Priest

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.

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.

6. 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]

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