Saturday after Epiphany

Reading 1 1 Jn 5:14-21

Beloved:
We have this confidence in him
that if we ask anything according to his will, he hears us.
And if we know that he hears us in regard to whatever we ask,
we know that what we have asked him for is ours.
If anyone sees his brother sinning, if the sin is not deadly,
he should pray to God and he will give him life.
This is only for those whose sin is not deadly.
There is such a thing as deadly sin,
about which I do not say that you should pray.
All wrongdoing is sin, but there is sin that is not deadly.

We know that anyone begotten by God does not sin;
but the one begotten by God he protects,
and the Evil One cannot touch him.
We know that we belong to God,
and the whole world is under the power of the Evil One.
We also know that the Son of God has come
and has given us discernment to know the one who is true.
And we are in the one who is true,
in his Son Jesus Christ.
He is the true God and eternal life.
Children, be on your guard against idols.

Responsorial Psalm 149:1-2, 3-4, 5-6a and 9b

R. (see 4a) The Lord takes delight in his people.
or:
R. Alleluia.
Sing to the LORD a new song
of praise in the assembly of the faithful.
Let Israel be glad in their maker,
let the children of Zion rejoice in their king.
R. The Lord takes delight in his people.
or:
R. Alleluia.
Let them praise his name in the festive dance,
let them sing praise to him with timbrel and harp.
For the LORD loves his people,
and he adorns the lowly with victory.
R. The Lord takes delight in his people.
or:
R. Alleluia.
Let the faithful exult in glory;
let them sing for joy upon their couches;
Let the high praises of God be in their throats.
This is the glory of all his faithful. Alleluia.
R. The Lord takes delight in his people.
or:
R. Alleluia.

Alleluia Mt 4:16

R. Alleluia, alleluia.
The people who sit in darkness have seen a great light,
on those dwelling in a land overshadowed by death
light has arisen.
R. Alleluia, alleluia.

Gospel Jn 3:22-30

Jesus and his disciples went into the region of Judea,
where he spent some time with them baptizing.
John was also baptizing in Aenon near Salim,
because there was an abundance of water there,
and people came to be baptized,
for John had not yet been imprisoned.
Now a dispute arose between the disciples of John and a Jew
about ceremonial washings.
So they came to John and said to him,
“Rabbi, the one who was with you across the Jordan,
to whom you testified,
here he is baptizing and everyone is coming to him.”
John answered and said,
“No one can receive anything except what has been given from heaven.
You yourselves can testify that I said that I am not the Christ,
but that I was sent before him.
The one who has the bride is the bridegroom;
the best man, who stands and listens for him,
rejoices greatly at the bridegroom’s voice.
So this joy of mine has been made complete.
He must increase; I must decrease.”

From: 1 John 5:14-21

Prayer for Sinners

[14] And this is the confidence which we have in him, that if we ask anything ac-
cording to his will he hears us. [15] And if we know that he hears us in whatever
we ask, we know that we have obtained the requests made of him. [16] If anyone
sees his brother committing what is not a mortal sin, he will ask, and God will
give him life for those whose sin is not mortal. There is sin which is mortal; I do
not say that one is to pray for that. [17] All wrongdoing is sin, but there is sin
which is not mortal.

The Christian’s Confidence as a Child of God

[18] We know that anyone born of God does not sin, but he who was born of
God keeps him, and the evil one does not touch him.

[19] We know that we are of God, and the whole world is in the power of the evil
one.

[20] And we know that the Son of God has come and has given us understanding,
to know him who is true; and we are in him who is true, in his Son Jesus Christ.
This is the true God and eternal life. [21] Little children, keep yourselves from
idols.

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Commentary:

13-21. St John’s words in v. 13 are evocative of the first epilogue to his Gospel,
where he explains why he wrote that book: “that you may believe that Jesus is
the Christ, the Son of God, and that believing you may have life in his name” (Jn
20:31). In this verse of the letter, the Apostle stresses the efficacy of faith, which
is already an anticipation of eternal life (cf. notes on 1 Jn 3:2; 5:9-12).

His final counsels are designed to strengthen our confidence in prayer and to
urge the need for prayer on behalf of sinners (vv. 14-17); they also stress the con-
viction and confidence that faith in the Son of God gives the believer (vv. 18-21).

14-15. Earlier, the Apostle referred to confidence in prayer and to how we can be
sure of receiving what we pray for: that confidence comes from the fact that “we
keep his commandments and do what pleases him” (1 Jn 3:22). Now he stres-
ses that God always listens to us, if we ask “according to his will”. This condi-
tion can be taken in two ways, as St Bede briefly explains: “Insofar as we ask
for the things he desires, and insofar as those of us who approach him are as he
desires us to be” (”In I Epist. S. Ioannis, ad loc.”). The asker therefore needs to
strive to live in accordance with God’s will, and to identify himself in advance with
God’s plans. If one does not try to live in keeping with God’s commandments,
one cannot expect him to listen to one’s prayers.

When prayer meets those requirements, “we know that we have obtained the re-
quests made of him”, as our Lord himself assured us: “if you ask anything in my
name, I will do it” (Jn 14:14). “It is not surprising, then,” the Cure of Ars teaches,
“that the devil should do everything possible to influence us to give up prayer or
to pray badly, because he knows better than we do how terrible it is for hell and
how impossible it is that God should refuse us what we ask him for in prayer.
How many sinners would get out of sin if they managed to have recourse to pra-
yer!” (”Selected Sermons”, Fifth Sunday after Easter).

16-17. “Mortal sin”: the meaning of the original text is “sin which leads to death”.
The gravity of this sin (St John does not specify its exact nature) recalls the gra-
vity of blasphemy against the Holy Spirit (cf. Mt 12:31-32) and of the sin of apo-
stasy which Hebrews speaks of (Heb 6:4-8).

The Fathers have interpreted this expression in various ways, referring to different
grave sins. In the context of the letter (in the previous chapters St John often
speaks about the antichrists and false prophets who “went out” from the commu-
nity: 2:19) the best interpretation seems to be that of St Bede and St Augustine,
who apply it to the sin of the apostate who, in addition, attacks the faith of other
Christians. “My view is”, St Augustine says, “that the sin unto death is the sin
of the brother who, after knowing God by the grace of our Lord Jesus Christ, at-
tacks brotherly union and in a passion of envy reacts against that very grace by
which he was reconciled to God” (”De Sermo Dom. in monte”, l, 22, 73).

If St John does not expressly command his readers to pray for these sinners,
it does not mean that they are beyond recovery, or that it is useless to pray for
them. Pope St Gelasius I teaches: “There is a sin of death for those who persist
in that same sin; there is a sin not of death for those who desist from sin. There
is, certainly, no sin for the pardon of which the Church does not pray or from
which, by the power which was divinely granted to it, it cannot absolve those
who desist from it” (”Ne forte”).

Referring to this passage of St John, Pope John Paul II says: “Obviously, the
concept of death here is a spiritual death. It is a question of the loss of the true
life or ‘eternal life’, which for John is knowledge of the Father and the Son (cf. Jn
17:3), and communion and intimacy with them. In that passage the sill that leads
to death seems to be the denial of the Son (cf. 1 Jn 2:22), or the worship of false
gods (cf. 1 Jn 5:21). At any rate, by this distinction of concepts John seems to
wish to emphasize the incalculable seriousness of what constitutes the very es-
sence of sin, namely the rejection of God. This is manifested above all in aposta-
sy and idolatry: repudiating faith in revealed truth and, making certain created re-
alities equal to God, raising them to the status of idols”; and false gods (cf. 1 Jn
5:16-21).”

And after referring to blasphemy against the Holy Spirit (cf. Mt 12:31-32) he adds:
“Here of course it is a question of extreme and radical manifestations — rejection
of God, rejection of his grace, and therefore opposition to the very source of salva-
tion (cf. St Thomas, “Summa Theologiae”, II-II, q. 14, a. 1-3) — these are manifes-
tations whereby a person seems to exclude himself voluntarily from the path of
forgiveness. It is to be hoped that very few persist to the end in this attitude of re-
bellion or even defiance of God. Moreover, God in his merciful love is greater than
our hearts, as St John further teaches us (cf. 1 Jn 3:20), and can overcome all
our psychological and spiritual resistance. So that, as St Thomas writes, ‘consi-
dering the omnipotence and mercy of God, no one should despair of the salvation
of anyone in this life’ (”Summa Theologiae, II-II, q. 14, a. 3, ad 1)” (”Reconciliatio
et Paenitentia”, 17).

18-20. “We know”: each of these verses begins this way. He does not mean theo-
retical knowledge but that understanding that comes from living faith. St John is
once again stressing the Christian’s joyful confidence, which he has expounding
throughout the letter (cf. 2:3-6 and note). This confidence is grounded on three ba-
sic truths: 1) he who is born of God does not sin (cf. 1 Jn 3:6-9 and note); 2) “we
are of God”, and therefore we are particularly free of the world, which is still in the
power of the evil one (cf. 4:4; 5:12); 3) the Son of God has become man (cf. 4:2;
5:1). The incarnation of the Word is the central truth which sheds light on the two
previous ones, because our supernatural insight is the effect of the Incarnation (v.
20): Jesus Christ, true God and true man, is also eternal life, for only in him can
we attain that life.

18. “In this Johannine affirmation”, Pope John Paul II teaches, “there is an indica-
tion of hope, based on the divine promises: the Christian has received the guaran-
tee and the necessary strength not to sin. It is not a question therefore of a sin-
lessness acquired through one’s own virtue or even inherent in man, as the Gnos-
tics thought. It is a result of God’s action. In order not to sin the Christian has
knowledge of God, as St John reminds us in this same passage. But a little ear-
lier he had written: ‘No one born of God commits sin; for God’s seed [RSV: “na-
ture”] abides in him’ (1 Jn 3:9). If by ‘God’s seed’ we understand, as some com-
mentators suggest, Jesus the Son of God, then we can say that in order not to
sin, or in order to gain freedom from sin, the Christian has within himself the pre-
sence of Christ and the mystery of Christ, which is the mystery of God’s loving
kindness” (”Reconciliatio et Paentientia”, 20).

19. “The whole world is in the power of the evil one”: although the Greek term
may be neuter and would allow a more abstract translation (”in the power of evil”),
it is more consistent with the context to take it in a personal sense. St John is
pointing up the contrast between Christ’s followers and those of the evil one:
whereas the world (in the pejorative sense) is like a slave in the power of the devil,
true Christians are in Christ, as free people, with a share in Christ’s own life. “We
have been born of God through grace and have been reborn in Baptism through
faith. On the other hand, those who love the world are in the power of the enemy,
be it because they have not yet been liberated from him by the waters of regene-
ration or because, after their rebirth, they have once more submitted to his rule
through sinning” (”In I Epist. S. Ioannis, ad loc.”).

20. “Him who is true”: that is, the only true God as distinct from false gods; the
Jews used to refer to God as “the True”, without naming him. When St John
goes on to say that “we are in him, who is true, in his Son Jesus Christ”, he is
confessing the divinity of Christ and the fact that he is the only mediator between
the Father and mankind.

21. Although at first sight, this formal exhortation may seem surprising, it was
appropriate in its time, because these first Christians were living in the midst of
a pagan world, and were exposed to the danger of idolatry.

However, St John may be speaking metaphorically: the true danger facing Chris-
tians, then and now, is that of following the idols of the heart — that is, sin; in
which case he is giving this final counsel: Keep away from sin, be on guard a-
gainst those whose fallacious arguments could lead you to sin.

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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: John 3:22-30

John Again Bears Witness

[22] After this Jesus and his disciples went into the land of Judea; there he re-
mained with them and baptized. [23] John also was baptizing at Aenon near Sa-
lim, because there was much water there; and people came and were baptized.
[24] For John had not yet been put in prison.

[25] Now a discussion arose between John’s disciples and a Jew over purifying.
[26] And they came to John, and said to him, “Rabbi, he who was with you be-
yond the Jordan, to whom you bore witness, here he is, baptizing, and all are
going to him.” [27] John answered, “No one can receive anything except what
is given him from heaven. [28] You yourselves bear me witness, that I said, I am
not the Christ, but I have been sent before him. [29] He who has the bride is the
bridegroom; the friend of the bridegroom, who stands and hears him, rejoices
greatly at the bridegroom’s voice; therefore this joy of mine is now full. [30] He
must increase, but I must decrease.”

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Commentary:

22-24. A little later on (Jn 4:2) the evangelist makes it clear that it was not Jesus
himself who baptized, but his disciples. Our Lord probably wanted them from the
very beginning to get practice in exhorting people to conversion. The rite referred
to here was not yet Christian Baptism — which only began after the resurrection
of Christ (cf. Jn 7:39; 16:7; Mt 28: 19) — but “both baptisms, that of St John the
Baptist and that of our Lord’s disciples [...], had a single purpose-to bring the
baptized to Christ [...] and prepare the way for future faith” (St John Chrysostom,
“Hom. on St John”, 29, 1).

The Gospel gives the exact time and place of this episode. Aenon is an Aramaic
word meaning “wells”. Salim was situated to the north-east of Samaria, south of
the town of Scythopolis or Beisan, near the western bank of the Jordan, about
twenty kilometers (thirteen miles) to the south of the Lake of Gennesaret.

The Gospel notes that “John had not yet been put in prison” (v. 24), thus rounding
out the information given by the Synoptics (Mt 4:12; Mk 1:14). We know, therefore,
that Jesus’ public ministry began when John the Baptist’s mission was still going
on, and, particularly, that there was no competition of any kind between them; on
the contrary, the Baptist, who was preparing the way of the Lord, had the joy of
actually seeing his own disciples follow Jesus (cf. Jn 1:37).

27-29. John the Baptist is speaking in a symbolic way here, after the style of the
prophets; our Lord himself does the same thing. The bridegroom is Jesus Christ.
From other passages in the New Testament we know that the Church is descri-
bed as the Bride (cf. Eph 5:24-32; Rev 19:7-9). This symbol of the wedding ex-
presses the way Christ unites the Church to himself, and the way the Church is
hallowed and shaped in God’s own life. The Baptist rejoices to see that the Mes-
siah has already begun his public ministry, and he recognizes the infinite dis-
tance between his position and that of Christ: his joy is full because he sees
Jesus calling people and them following him.

“The friend of the bridegroom”, according to Jewish custom, refers to the man
who used to accompany the bridegroom at the start of the wedding and play a
formal part in the wedding celebration — the best man. Obviously, as the Baptist
says, there is a great difference between him and the bridegroom, who occupies
the center of the stage.

30. The Baptist knew his mission was one of preparing the way of the Lord; he
was to fade into the background once the Messiah arrived, which he did faithfully
and humbly. In the same way, a Christian, when engaged in apostolate, should
try to keep out of the limelight and allow Christ to seek men out; he should be
always emptying himself, to allow Christ fill his life. “It is necessary for Christ to
grow in you, for you to progress in your knowledge and love of him: for, the more
you know him and love him, the more he grows in you. [...] Therefore, people who
advance in this way need to have less self-esteem, because the more a person
discovers God’s greatness the less importance he gives to his own human condi-
tion” (St Thomas Aquinas, “Commentary on St John, in loc.”).

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

Scripture readings from the Jerusalem Bible by Darton, Longman & Todd

Readings at Mass

The readings shown here are for places where the Epiphany is celebrated on Sunday 5 January.
If you are celebrating the Epiphany on Monday 6 January this year then these are not the right readings. To see the right readings, you need to set your local calendar appropriately. On this web page, find the list of dates. After the last date there is a heading which says “Calendar Used”. Click on the calendar name below this heading, and choose your local calendar from the list.

Liturgical Colour: White.

First reading	1 John 5:14-21 ©

If we ask for anything, he will hear us

We are quite confident that if we ask the Son of God for anything,

and it is in accordance with his will,

he will hear us;

and, knowing that whatever we may ask, he hears us,

we know that we have already been granted what we asked of him.

If anybody sees his brother commit a sin

that is not a deadly sin,

he has only to pray, and God will give life to the sinner

– not those who commit a deadly sin;

for there is a sin that is death,

and I will not say that you must pray about that.

Every kind of wrong-doing is sin,

but not all sin is deadly.

We know that anyone who has been begotten by God

does not sin,

because the begotten Son of God protects him,

and the Evil One does not touch him.

We know that we belong to God,

but the whole world lies in the power of the Evil One.

We know, too, that the Son of God has come,

and has given us the power

to know the true God.

We are in the true God,

as we are in his Son, Jesus Christ.

This is the true God,

this is eternal life.

Children, be on your guard against false gods.

Responsorial Psalm	Psalm 149:1-6,9 ©

The Lord takes delight in his people.

Alleluia!

Sing a new song to the Lord,

his praise in the assembly of the faithful.

Let Israel rejoice in its Maker,

let Zion’s sons exult in their king.

The Lord takes delight in his people.

Alleluia!

Let them praise his name with dancing

and make music with timbrel and harp.

For the Lord takes delight in his people.

He crowns the poor with salvation.

The Lord takes delight in his people.

Alleluia!

Let the faithful rejoice in their glory,

shout for joy and take their rest.

Let the praise of God be on their lips:

this honour is for all his faithful.

The Lord takes delight in his people.

Alleluia!

Gospel Acclamation	Lk7:16

Alleluia, alleluia!

A great prophet has appeared among us;

God has visited his people.

Alleluia!

Or:	Mt4:16

Alleluia, alleluia!

The people that lived in darkness

has seen a great light;

on those who dwell in the land and shadow of death

a light has dawned.

Alleluia!

Or:	cf.Mt4:23

Alleluia, alleluia!

Jesus proclaimed the Good News of the kingdom

and cured all kinds of diseases among the people.

Alleluia!

Or:	Lk4:17

Alleluia, alleluia!

The Lord has sent me to bring the good news to the poor,

to proclaim liberty to captives.

Alleluia!

Or:	cf.1Tim3:16

Alleluia, alleluia!

Glory to you, O Christ,

proclaimed to the pagans;

glory to you, O Christ,

believed in by the world.

Alleluia!

Gospel	John 3:22-30 ©

'He must grow greater and I must grow smaller: my joy is complete'

Jesus went with his disciples into the Judaean countryside and stayed with them there and baptised. At the same time John was baptising at Aenon near Salim, where there was plenty of water, and people were going there to be baptised. This was before John had been put in prison.

Now some of John’s disciples had opened a discussion with a Jew about purification, so they went to John and said, ‘Rabbi, the man who was with you on the far side of the Jordan, the man to whom you bore witness, is baptising now; and everyone is going to him.’

John replied:

‘A man can lay claim

only to what is given him from heaven.

‘You yourselves can bear me out: I said: I myself am not the Christ; I am the one who has been sent in front of him.

‘The bride is only for the bridegroom;

and yet the bridegroom’s friend,

who stands there and listens,

is glad when he hears the bridegroom’s voice.

This same joy I feel, and now it is complete.

He must grow greater, I must grow smaller.’

John
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	John 3
22.	After these things Jesus and his disciples came into the land of Judea: and there he abode with them, and baptized.	Post hæc venit Jesus et discipuli ejus in terram Judæam : et illic demorabatur cum eis, et baptizabat.	μετα ταυτα ηλθεν ο ιησους και οι μαθηται αυτου εις την ιουδαιαν γην και εκει διετριβεν μετ αυτων και εβαπτιζεν
23.	And John also was baptizing in Ennon near Salim; because there was much water there; and they came and were baptized.	Erat autem et Joannes baptizans, in Ænnon, juxta Salim : quia aquæ multæ erant illic, et veniebant et baptizabantur.	ην δε και ιωαννης βαπτιζων εν αινων εγγυς του σαλημ οτι υδατα πολλα ην εκει και παρεγινοντο και εβαπτιζοντο
24.	For John was not yet cast into prison.	Nondum enim missus fuerat Joannes in carcerem.	ουπω γαρ ην βεβλημενος εις την φυλακην ο ιωαννης
25.	And there arose a question between some of John's disciples and the Jews concerning purification:	Facta est autem quæstio ex discipulis Joannis cum Judæis de purificatione.	εγενετο ουν ζητησις εκ των μαθητων ιωαννου μετα ιουδαιου περι καθαρισμου
26.	And they came to John, and said to him: Rabbi, he that was with thee beyond the Jordan, to whom thou gavest testimony, behold he baptizeth, and all men come to him.	Et venerunt ad Joannem, et dixerunt ei : Rabbi, qui erat tecum trans Jordanem, cui tu testimonium perhibuisti, ecce hic baptizat, et omnes veniunt ad eum.	και ηλθον προς τον ιωαννην και ειπον αυτω ραββι ος ην μετα σου περαν του ιορδανου ω συ μεμαρτυρηκας ιδε ουτος βαπτιζει και παντες ερχονται προς αυτον
27.	John answered, and said: A man cannot receive any thing, unless it be given him from heaven.	Respondit Joannes, et dixit : Non potest homo accipere quidquam, nisi fuerit ei datum de cælo.	απεκριθη ιωαννης και ειπεν ου δυναται ανθρωπος λαμβανειν ουδεν εαν μη η δεδομενον αυτω εκ του ουρανου
28.	You yourselves do bear me witness, that I said, I am not Christ, but that I am sent before him.	Ipsi vos mihi testimonium perhibetis, quod dixerim : Non sum ego Christus : sed quia missus sum ante illum.	αυτοι υμεις μαρτυρειτε οτι ειπον ουκ ειμι εγω ο χριστος αλλ οτι απεσταλμενος ειμι εμπροσθεν εκεινου
29.	He that hath the bride, is the bridegroom: but the friend of the bridegroom, who standeth and heareth him, rejoiceth with joy because of the bridegroom's voice. This my joy therefore is fulfilled.	Qui habet sponsam, sponsus est : amicus autem sponsi, qui stat, et audit eum, gaudio gaudet propter vocem sponsi. Hoc ergo gaudium meum impletum est.	ο εχων την νυμφην νυμφιος εστιν ο δε φιλος του νυμφιου ο εστηκως και ακουων αυτου χαρα χαιρει δια την φωνην του νυμφιου αυτη ουν η χαρα η εμη πεπληρωται
30.	He must increase, but I must decrease.	Illum oportet crescere, me autem minui.	εκεινον δει αυξανειν εμε δε ελαττουσθαι

22. After these things came Jesus and his disciples into the land of Judea; and there he tarried with them, and baptized.
23. And John also was baptizing in Ænon near to Salim, because there was much water there: and they came, and were baptized.
24. For John was not yet cast into prison.
25. Then there arose a question between some of John's disciples and the Jews about purifying.
26. And they came to John, and said to him, Rabbi, he that was with you beyond Jordan, to whom you bare witness, behold, the same baptizes, and all men come to him.

CHRYS. Nothing is more open than truth, nothing bolder; it neither seeks concealment, or avoids danger, or fears the snare, or cares for popularity. It is subject to no human weakness. Our Lord went up to Jerusalem at the feasts, not from ostentation or love of honor, but to teach the people His doctrines, and show miracles of mercy. After the festival He visited the crowds who were collected at the Jordan. After these things came Jesus and His disciples into the land of Judea; and there he tarried with them, and baptized.

BEDE; After these things, is not immediately after His dispute with Nicodemus, which took place at Jerusalem; but on His return to Jerusalem after some time spent in Galilee.

ALCUIN. By Judea are meant those who confess, whom Christ visits; for wherever there is confession of sins, or the praise of God, thither comes Christ and His disciples, i. e. His doctrine and enlightenment; and there He is known by His cleansing men from sin: And there He tarried with them, and baptized.

CHRYS. As the Evangelist says afterwards, that Jesus baptized not but His disciples, it is evident that he means the same here, i.e. that the disciples only baptized.

AUG. Our Lord did not baptize with the baptism wherewith He had been baptized; for He was baptized by a servant, as a lesson of humility to us, and in order to bring us to the Lord's baptism, i.e. His own; for Jesus baptized, as the Lord, the Son of God.

BEDE; John still continues baptizing, though Christ has begun; for the shadow remains still, nor must the forerunner cease, till the truth is manifested. And John also was baptizing in Ænon, near to Salim. Ænon is Hebrew for water; so that the Evangelist gives, as it were, the derivation of the name, when he adds, For there was much water there. Salim is a town on the Jordan, where Melchisedec once reigned.

JEROME; It matters not whether it is called Salem, or Salim; since the Jews very rarely use vowels in the middle of words; and the same words are pronounced with different vowels and accents, by different readers, and in different places.

And they came, and were baptized. BEDE; The same kind of benefit which catechumens receive from instruction before they are baptized, the same did John's baptism convey before Christ's. As John preached repentance, announced Christ's baptism, and drew all men to the knowledge of the truth now made manifest to the world: so the ministers of the Church first instruct those who come to the faith, then reprove their sins; and lastly, drawing them to the knowledge and love of the truth, offer them remission by Christ's baptism.

CHRYS. Notwithstanding the disciples of Jesus baptized, John did not leave off till his imprisonment; as the Evangelist's language intimates, For John was not yet cast into prison.

BEDE; He evidently here is relating what Christ did before John's imprisonment; a part which has been passed over by the rest, who commence after John's imprisonment.

AUG. But why did John baptize?

AUG. Because it was necessary that our Lord should be baptized.

And why was it necessary that our Lord should be baptized? That no one might ever think himself at liberty to despise baptism.

CHRYS, But why did he go on baptizing now? Because, had he left off, it might have been attributed to envy or anger: whereas, continuing to baptize, he got no glory for himself, but sent hearers to Christ. And he was better able to do this service, than were Christ's own disciples; his testimony being so free from suspicion, and his reputation with the people so much higher than theirs. He therefore continued to baptize, that he might not increase the envy felt by his disciples against our Lord's baptism. Indeed, the reason, I think, why John's death was permitted, and, in his room, Christ made the great preacher, was, that the people might transfer their affections wholly to Christ, and no longer be divided between the two. For the disciples of John did become so envious of Christ's disciples, and even of Christ Himself, that when they saw the latter baptizing, they threw contempt upon their baptism, as being inferior to that of John's; And there arose a question from some of John's disciples with the Jews about purifying. That it was they who began the dispute, and not the Jews, the Evangelist implies by saying, that there arose a question from John's disciples, whereas he might have said, The Jews put forth a question.

AUG. The Jews then asserted Christ to be the greater person, and His baptism necessary to be received. But John's disciples did not understand so much, and defended John's baptism. At last they come to John, to solve the question: And they came unto John, and said to him, Rabbi, He that was with you beyond Jordan, behold, the Same baptizes.

CHRYS. Meaning, He, Whom you baptized, baptizes. They did not say expressly, Whom you baptized, for they did not wish to be reminded of the voice from heaven, but, He Who was with you, i.e. Who was in the situation of a disciple, who was nothing more than any of us, He now separates Himself from you, and baptizes. They add, To Whom you bare witness; as if to say, Whom you showed to the world, Whom you made renowned, He now dares to do as you do. Behold, the Same baptizes. And in addition to this, they urge the probability that John's doctrines would fall into discredit. All men come to Him.

ALCUIN. Meaning, Passing by you, all men run to the baptism of Him Whom you baptized.

27. John answered and said, A man can receive nothing, except it be given him from heaven.
28. You yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him.
29. He that has the bride is the bridegroom; but the friend of the bridegroom, which stands and hears him, rejoices greatly because of the bridegroom's voice: this my joy therefore is fulfilled.
30. He must increase, but I must decrease.

CHRYS. John, on this question being raised, does not rebuke his disciples, for fear they might separate, and turn to some other school, but replies gently, John answered and said, A man can receive nothing, except it be given him from heaven; as if he said, No wonder that Christ does such excellent works, and that all men come to Him; when He Who does it all is God. Human efforts are easily seen through, are feeble, and short-lived. These are not such: they are not therefore of human, but of divine originating. He seems however to speak somewhat humbly of Christ, which will not surprise us, when we consider that it was not fitting to tell the whole truth, to minds prepossessed with such a passion as envy. He only tries for the present to alarm them, by showing that they are attempting impossible things, and fighting against God.

AUG. Or perhaps John is speaking here of himself: I am a mere man, and have received all from heaven, and therefore think not that, because it has been given me to be somewhat, I am so foolish as to spear: against the truth.

CHRYS. And see; the very argument by which they thought to have overthrown Christ, To whom you bare witness, he turns against them; You yourselves bear me witness, that I said, I am not the Christ; as if he said, If you think my witness true, you must acknowledge Him more worthy of honor shall myself. He adds, But that I was sent before Him; that is to say, I am a servant, and perform the commission of the Father which sent me; my witness is not from favor or partiality; I say that which was given me to say.

BEDE; Who are you then, since you are not the Christ, and who is He to Whom you bear witness? John replies, He is the Bridegroom; I am the friend of the Bridegroom, sent to prepare the Bride for His approach: He that has the Bride, is the Bridegroom. By the Bride he means the Church, gathered from amongst all nations; a Virgin in purity of heart, in perfection of love, in the bond of peace, in chastity of mind and body; in the unity of the Catholic faith; for in vain is she a virgin in body, who continues not a virgin in mind. This Bride has Christ joined to Himself in marriage, and redeemed with the price of His own Blood.

THEOPHYL. Christ is the spouse of every soul; the wedlock, wherein they are joined, is baptism; the place of that wedlock is the Church; the pledge of it, remission of sins, and the fellowship of the Holy Ghost; the consummation, eternal life; which those who are worthy shall receive. Christ alone is the Bridegroom: all other teachers are but the friends of the Bridegroom, as was the forerunner. The Lord is the giver of good; the rest are the despisers of His gifts.

BEDE; His Bride therefore our Lord committed to His friend, i.e. the order of preachers, who should be jealous of her, not for themselves, but for Christ; The friend of the Bridegroom which stands and hears Him, rejoices greatly because of the Bridegroom's voice.

AUG. As if He said, She is not My spouse. But do you therefore not rejoice in the marriage? Yes, I rejoice, he said, because I am the friend of the Bridegroom.

CHRYS. But how does he who said above, Whose shoe's latchet I am not worthy to unloose, call himself a friend? As an expression not of equality, but of excess of joy: (for the friend of the Bridegroom is always more rejoiced than the servant,) and also, as a condescension to the weakness of his disciples, who thought that he was pained at Christ's ascendancy. For he hereby assures them, that so far from being pained, he was right glad that the Bride recognized her Spouse.

AUG. But wherefore does he stand? Because he fails not, by reason of his humility. A sure ground this to stand upon, Whose shoe's latchet I am not worthy to unloose. Again; He stands, and hears Him. So then if he fails, he hears Him not. Therefore the friend of the Bridegroom ought to stand and hear, i.e. to abide in the grace which he has received, and to hear the voice in which he rejoices. I rejoice not, he said, because of my own voice, but because of the Bridegroom's voice. I rejoice; I in hearing, He in speaking; I am the ear, He the Word. For he who guards the bride or wife of his friend, takes care that she love none else; if he wish to be loved himself in the stead of his friend, and to enjoy her who was entrusted to him, how detestable does he appear to the whole world? Yet many are the adulterers I see, who would fain possess themselves of the spouse who was bought at so great a price, and who aim by their words at being loved themselves instead of the Bridegroom.

CHRYS. Or thus; The expression, which stands, is not without meaning, but indicates that his part is now over, and that for the future he must stand and listen. This is a transition from the parable to the real subject. For having introduced the figure of a bride and bridegroom, he shows how the marriage is consummated; viz. by word and doctrine. Faith cometh by hearing, and hearing by the word of God. And since the things he had hoped for had come to pass, he adds, This my Joy therefore is fulfilled; i.e. The work which I had to do is finished, and nothing more is left, that I can do.

THEOPHYL. For which cause I rejoice now, that all men follow Him. For had the bride, i.e. the people, not come forth to meet the Bridegroom, then I, as the friend of the Bridegroom, should have grieved.

AUG. Or thus; This my joy is fulfilled, i.e. my joy at hearing the Bridegroom's voice. I have my gift; I claim no more, lest I lose that which I have received. He who would rejoice in himself, has sorrow; but he who would rejoice in the Lord, shall ever rejoice, because God is everlasting.

BEDE; He rejoices at hearing the Bridegroom's voice, who knows that he should not rejoice in his own wisdom, but in the wisdom which God gives him. Whoever in his good works seeks not his own glory, or praise, or earthly gain, but has his affections set on heavenly things; this man is the friend of the Bridegroom.

CHRYS. He next dismisses the motions of envy, not only as regards the present, but also the future, saying, He must increase, but I must decrease: as if he said, My office has ceased, and is ended; but His advances.

AUG. What means this, He must increase? God neither increases, nor decreases. And John and Jesus, according to the flesh, were of the same age: for the six months' difference between them is of no consequence. This is a great mystery. Before our Lord came, men gloried in themselves; He came in no man's nature, that the glory of man might be diminished, and the glory of God exalted. For He came to remit sins upon man's confession: a man's confession, a man's humility, is God's pity, God's exaltation. This truth Christ and John proved, even by their modes of suffering: John was beheaded, Christ was lifted up on the cross. Then Christ was born, when the days begin to lengthen; John, when they begin to shorten. Let God's glory then increase in us, and our own decrease, that ours also may increase in God. But it is because you understand God more and more, that He seems to increase in you: for in His own nature He increases not, but is ever perfect: even as to a man cured of blindness, who begins to see a little, and daily sees more, the light seems to increase, whereas it is in reality always at the fall, whether he sees it or not. In like manner the inner man makes advancement in God, and it seems as if God were increasing in Him; but it is He Himself that decreases, falling from the height of His own glory, and rising in the glory of God.

THEOPHYL. Or thus; As, on the sun rising, the light of the other heavenly bodies seems to be extinguished, though in reality it is only obscured by the greater light: thus the forerunner is said to decrease; as if he were a star hidden by the sun. Christ increases in proportion as he gradually discloses Himself by miracles; not in the sense of increase, or advancement in virtue, (the opinion of Nestorius,) but only as regards the manifestation of His divinity.

Catena Aurea John 3

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 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

The Most Holy Name
The Power of Jesus’ Name
What does IHS stand for? The meaning of the Holy Name of Jesus [Catholic Caucus]
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

Philippians 2
9 Therefore God has highly exalted him and bestowed on him the name which is above every name,
10 that at the name of Jesus every knee should bow, in heaven and on earth and under the earth,
11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

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January 11 2020

Saturday after Epiphany

Reading 1 1 Jn 5:14-21

Responsorial Psalm 149:1-2, 3-4, 5-6a and 9b

Alleluia Mt 4:16

Gospel Jn 3:22-30

Readings at Mass

If we ask for anything, he will hear us

'He must grow greater and I must grow smaller: my joy is complete'

Feast of
the Holy Name of Jesus

Pope’s Intention for January

Evangelization - Promotion of World Peace

Peace We pray that Christians, followers of other religions, and all people of goodwill may promote peace and justice in the world.