Reading 1
Is 42:1-4, 6-7

Thus says the LORD:
Here is my servant whom I uphold,
my chosen one with whom I am pleased,
upon whom I have put my spirit;
he shall bring forth justice to the nations,
not crying out, not shouting,
not making his voice heard in the street.
a bruised reed he shall not break,
and a smoldering wick he shall not quench,
until he establishes justice on the earth;
the coastlands will wait for his teaching.

I, the LORD, have called you for the victory of justice,
I have grasped you by the hand;
I formed you, and set you
as a covenant of the people,
a light for the nations,
to open the eyes of the blind,
to bring out prisoners from confinement,
and from the dungeon, those who live in darkness.

Reading 1
Is 55:1-11

Thus says the LORD:
All you who are thirsty,
come to the water!
You who have no money,
come, receive grain and eat;
come, without paying and without cost,
drink wine and milk!
Why spend your money for what is not bread,
your wages for what fails to satisfy?
Heed me, and you shall eat well,
you shall delight in rich fare.
Come to me heedfully,
listen, that you may have life.
I will renew with you the everlasting covenant,
the benefits assured to David.
As I made him a witness to the peoples,
a leader and commander of nations,
so shall you summon a nation you knew not,
and nations that knew you not shall run to you,
because of the LORD, your God,
the Holy One of Israel, who has glorified you.

Seek the LORD while he may be found,
call him while he is near.
Let the scoundrel forsake his way,
and the wicked man his thoughts;
let him turn to the LORD for mercy;
to our God, who is generous in forgiving.
For my thoughts are not your thoughts,
nor are your ways my ways, says the LORD.
As high as the heavens are above the earth
so high are my ways above your ways
and my thoughts above your thoughts.

For just as from the heavens
the rain and snow come down
and do not return there
till they have watered the earth,
making it fertile and fruitful,
giving seed to the one who sows
and bread to the one who eats,
so shall my word be
that goes forth from my mouth;
my word shall not return to me void,
but shall do my will,
achieving the end for which I sent it.

Responsorial Psalm
Ps 29:1-2, 3-4, 3, 9-10

R. (11b) The Lord will bless his people with peace.
Give to the LORD, you sons of God,
give to the LORD glory and praise,
Give to the LORD the glory due his name;
adore the LORD in holy attire.
R. The Lord will bless his people with peace.
The voice of the LORD is over the waters,
the LORD, over vast waters.
The voice of the LORD is mighty;
the voice of the LORD is majestic.
R. The Lord will bless his people with peace.
The God of glory thunders,
and in his temple all say, “Glory!”
The LORD is enthroned above the flood;
the LORD is enthroned as king forever.
R. The Lord will bless his people with peace.

Peter proceeded to speak to those gathered
in the house of Cornelius, saying:
“In truth, I see that God shows no partiality.
Rather, in every nation whoever fears him and acts uprightly
is acceptable to him.
You know the word that he sent to the Israelites
as he proclaimed peace through Jesus Christ, who is Lord of all,
what has happened all over Judea,
beginning in Galilee after the baptism
that John preached,
how God anointed Jesus of Nazareth
with the Holy Spirit and power.
He went about doing good
and healing all those oppressed by the devil,
for God was with him.”

Reading II
1 Jn 5:1-9

Beloved:
Everyone who believes that Jesus is the Christ is begotten by God,
and everyone who loves the Father
loves also the one begotten by him.
In this way we know that we love the children of God
when we love God and obey his commandments.
For the love of God is this,
that we keep his commandments.
And his commandments are not burdensome,
for whoever is begotten by God conquers the world.
And the victory that conquers the world is our faith.
Who indeed is the victor over the world
but the one who believes that Jesus is the Son of God?

This is the one who came through water and blood, Jesus Christ,
not by water alone, but by water and blood.
The Spirit is the one who testifies,
and the Spirit is truth.
So there are three that testify,
the Spirit, the water, and the blood,
and the three are of one accord.
If we accept human testimony,
the testimony of God is surely greater.
Now the testimony of God is this,
that he has testified on behalf of his Son.

Gospel
Mk 1:7-11

This is what John the Baptist proclaimed:
“One mightier than I is coming after me.
I am not worthy to stoop and loosen the thongs of his sandals.
I have baptized you with water;
he will baptize you with the Holy Spirit.”

It happened in those days that Jesus came from Nazareth of Galilee
and was baptized in the Jordan by John.
On coming up out of the water he saw the heavens being torn open
and the Spirit, like a dove, descending upon him.
And a voice came from the heavens,
“You are my beloved Son; with you I am well pleased.”

Pray a Rosary each day for our nation.

Pray the Rosary

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. I believe in Jesus Christ, His only Son, our Lord. He was conceived by the power of the Holy Spirit and born of the Virgin Mary. He suffered under Pontius Pilate, was crucified, died, and was buried. He descended to the dead. On the third day He rose again. He ascended into heaven and sits at the right hand of God, the Father Almighty. >From thence 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 will be forever. Amen.

Fatima Prayer: Oh, my Jesus, forgive us our sins, save us from the fires of hell, lead all souls to heaven, especially those in most need of your mercy.

Announce each mystery, then say 1 Our Father, 10 Hail Marys, 1 Glory Be and 1 Fatima prayer. Repeat the process with each mystery.

End with the Hail Holy Queen:

Hail, Holy Queen, Mother of Mercy, our life, our sweetness and our hope! To thee do we cry, poor banished children of Eve! To thee do we send up our sighs, mourning and weeping in this vale of tears! Turn then, most gracious advocate, thine eyes of mercy towards us; and after this, our exile, show unto us the blessed fruit of thy womb, Jesus!

O clement, O loving, O sweet Virgin Mary! Pray for us, O holy Mother of God, that we may be made worthy of the promises of Christ.

Last 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 ]

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 Ghost (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]

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

St. Bernard on the Most Holy Name of Jesus [Ecumenical]

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

From: Isaiah 42:1-4, 6-7

First Song of the Servant of the Lord

(Thus says the Lord,) [1] “Behold my servant, whom I uphold, my chosen, in
whom my soul delights; I have put my Spirit upon him, he will bring forth jus-
tice to the nations. [2] He will not cry or lift up his voice, or make it heard in the
street; [3] a bruised reed he will not break, and a dimly burning wick he will not
quench; he will faithfully bring forth justice. [4] He will not fail or be discouraged
till he has established justice in the earth; and the coastlands wait for his law.

[6] “I am the Lord, I have called you in righteousness, I have taken you by the
hand and kept you; I have given you as a covenant to the people, a light to the
nations, [7] to open the eyes that are blind, to bring out the prisoners from the
dungeon, from the prison those who sit in darkness.”

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

42:1-9. The Lord, who revealed his power by creating the world (40:12-31) and
showed his determination to save mankind by his intervention in history (4l:1-29),
now announces a new stage in his plans (v. 9). To advance them he will give a
special mission to the “servant of the Lord”; in the prophetic text, this personage
plays the key role in making known and putting into effect the salvific plans of
God. Four passages over the course of chapters 42-55 speak of the servant and
his mission; these passages may originally have made up a poem of their own.
These oracles are usually called the “Songs of the Servant”. Most biblical scho-
lars see 42:1-9 as being the first song or, rather, the first stanza of that poem.
The other three passages are: 49:1-6; 50:4-11; and 52:13-53:12. They combine
to make a very beautiful poem, but they raise difficult questions as to style and
content. They have been the subject of a great deal of commentary, and the
identity of the “servant” is still a matter of debate. Those who consider the four
passages to be parts of the one poem take it that the “servant” in each is one
and the same person and has one and the same mission. Scholars who do not
regard the four passages as originally part of a single poem interpret the person
and mission of the servant as being different in each.

There are basically three theories as to who the servant is. One theory is that he
is a particular individual—a king of the house of Judah, or the prophet himself or,
Of course, a future Messiah, who will redeem Israel The second theory is that the
servant is a collectivity he stands for Israel, or for some group within Israel. The
third theory argues that the servant is meant to be depicted ambiguously—that is
in a way that allows him to be interpreted in both of the ways mentioned previous-
ly —as a person of significance but someone who can symbolize all Israel.

In this first song (vv 1-9) the servant certainly comes across as a figure of mystery:
v. 1 gives him very special universal transcendental attributes, Verses 2-3a show
his humility but they are followed immediately by verses saying that he is some-
one able to “establish justice in the earth”, to be “a light to the nations’ someone
who can “bring light to the nations” and “open the eyes that are blind arid set cap-
tives free...”. The “servant” can do all this because the Lord has “put his Spirit on
him” (cf. v. 1), that is, he is someone chosen by God and he has the help of the
Spirit of the Lord to carry out his mission to teach his Law to the very ends of the
earth. So, these words could be describing the prophet’s own conviction that he
has a mission to perform—to proclaim the word of God; a mission that he did not
seek but, rather, had given to him. But the servant could also stand for the whole
people of Israel (cf. 41:8)—for in the same way were the people chosen by God
to bear witness to him before all mankind concerning the Law they had received
from the Lord.

The Gospels and the Acts of the Apostles without attempting to discover exact-
ly who this servant was originally (or whom he was meant to stand for) interpre-
ted the main features of the servant as being a prophecy about Jesus, in whom
the Father is most pleased, and who, in the unity of the Holy Spirit is truly the
light for all nations and the liberation of all the oppressed. For example, in the
accounts of the baptism of Jesus in the Jordan and of the Transfiguration, the
voice of the Father refers to those features: This is my beloved Son with whom
I am well pleased (Mt 3:17); “This is my Son, my Chosen; listen to him!” (Lk
9:35). The Gospel of Matthew, which makes a point of showing that the Scrip-
tures find fulfillment in Jesus, explicitly quotes vv. 2-4 of this oracle of Isaiah to
show that in Jesus is fulfilled the prophecy of the servant, who was rejected by
the leaders of the people and whose quiet and kindly teaching would bring the
light of truth to the world (Mt 12:15-21). And later in his Gospel, when St Mat-
thew recounts the passion and death of our Lord (cf. Mt 27:30), he again makes
the link between Christ and the servant.

The expression “light to the nations” (v. 6) seems to find an echo in what Jesus
says about his being the light of the world (Jn 8:12; 9:5) and also in the “Bene-
dictus” of Zechariah (Lk 1:78-79). There is an evocation of v. 7 in Jesus’ reply to
the messengers from John the Baptist who ask him whether he is he who is to
come (cf. Mt 11:4-6: Lk 7:18-22); cf. the note on 29:15-24. And so St Justin will
say, commenting on vv. 6-7: “Everything that is said here, my friends, refers to
Christ and to the peoples who have been enlightened by his presence” (Dialo-
gus Cum Tryphone”, 122,2).

The Church in the Second Vatican Council acknowledges her duty to strive to
use every opportunity to show that Christ is truly, the “light of the nations” (v. 6):
“Christ is the Light of nations. Because this is so, this Sacred Synod gathered
together in the Holy Spirit eagerly desires by proclaiming the Gospel to every
creature, to bring the light of Christ to all men a light brightly visible on the
countenance of the Church (”Lumen Gentium”, 1).

*********************************************************************************************
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: Isaiah 55:1-1

Epilogue: Invitation to partake of the banquet of the Lord’s Covenant

[1] “Ho, every one who thirsts,
come to the waters;
and he who has no money,
come, buy and eat!
Come, buy wine and milk
without money and without price.
[2] Why do you spend your money for
that which is not bread,
and your labour for that which does
not satisfy?
Hearken diligently to me, and eat
what is good,
and delight yourselves in fatness.
[3] lncline your ear, and come to me;
hear, that your soul may live;
and I will make with you an everlasting
covenant,
my steadfast, sure love for David.
[4] Behold, I made him a witness to the
peoples,
a leader and commander for the
peoples.
[5] Behold, you shall call nations that
you know not,
and nations that knew you not shall
run to you,
because of the LORD your God,
and of the Holy One of Israel,
for he has glorified you.

[6] “Seek the LORD while he may be found,
call upon him while he is near;
[7] let the wicked forsake his way,
and the unrighteous man his thoughts;
let him return to the Lord, that he
may have mercy on him,
and to our God, for he will abundantly
pardon.
[8] For my thoughts are not your
thoughts,
neither are your ways my ways,
says the LORD.
[9] For as the heavens are higher than the earth,
so are my ways higher than your ways
and my thoughts than your thoughts.

[10] For as the rain and the snow come
down from heaven,
and return not thither but water
the earth,
making it bring forth and sprout,
giving seed to the sower and bread
to the eater,
[11[ so shall my word be that goes forth
from my mouth;
it shall not return to me empty,
but it shall accomplish that which
I purpose,
and prosper in the thing for which
I sent it.

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

55:1-13. The invitation to the Covenant banquet acts as the epilogue to the se-
cond part of the book of Isaiah, and picks up on themes in chapter 40, which is
its prologue. The two chapters help to give literary and thematic unity to this part
of the book. The oracle in chapter 55 sums up in a way the teachings contained
in the preceding chapters — the invitation to the Covenant banquet (vv. 1-3), remi-
niscent of that celebrated by Moses at Mount Sinai (Ex 24:5, 11); the renewal
of the Covenant with David on Zion (vv. 4-5); the transcendence of God, who is
unaffected by the sins of men (vv. 8-9); the power of the word of God (vv. 10-11);
and, as a final synthesis, the promise of a new exodus, a sign of God’s ever-
lasting salvation.

These oracles are a call for conversion, a call to take advantage of the salvific
gifts so generously offered: “Come to the waters” (v. 1), “Come to me” (v. 3),
“Seek the Lord” (v. 6), “Let the wicked forsake his way” (v. 7). Originally, it was
a call to those exiled in Babylon to return to Jerusalem; but it is a call that is
made at all times, to everyone. The reference to an everlasting Covenant, in kee-
ping with promises made to David (cf. v. 3), can be read by Christians as an in-
vitation to share in the new and eternal Covenant sealed with the Blood of our
Lord Jesus Christ, a pledge of salvation for all mankind. In the Eucharist, the
banquet of the New Testament, the words of the prophet come true in the com-
plete sense in the words spoken by our Lord when he instituted that sacrament:
“Take and eat” (cf. v. 1) the true bread of life, the very finest food, which money
cannot buy(vv. 1-3). Therefore, the invitation extended by the prophet is a call
to Christians to partake of the Blessed Eucharist. Paul VI, urging the faithful to
take part in the Sunday celebration of the Eucharist, wrote: “How could we fail
to take part in this encounter, to partake of the banquet that Christ has lovingly
prepared for us? Our participation should be dignified and filled with joy. Christ,
crucified and glorified, comes among his disciples to draw them all into the
power of his resurrection. It is the pinnacle, here on earth, of the Covenant of
love between God and his people: the sign and source of Christian joy, the pre-
paration for the eternal banquet in heaven” (Gaudete in Domino, 322). Verses
1-11, like 54:5-14, are read in the liturgy of the Easter Vigil, which celebrates
Christ’s victory over sin and which invites the faithful to partake of the banquet
of the Covenant sealed by his death and resurrection: “On the feasts of the Lord,
when the faithful receive the Body of the Son, they proclaim to one another the
Good News that the first fruits of life have been given, as when the angel said to
Mary Magdalene, ‘Christ is risen!’ Now too are life and resurrection conferred
on whoever receives Christ” (Fanqith, Brevarium iuxta ritum Ecclesiae Antio-
chenae Syrorum, in Catechism of the Catholic Church, 1391).

6-9. The Israelites are called to conversion. In order to return to their homeland,
they must return to God, must “seek” him (vv. 6-7). And the Lord, who allows
himself to be found and who does not judge in the way that men do, is willing
and able to grant forgiveness (vv. 8-9). In other words, the call to repentance is
grounded on the goodness of God who “will abundantly pardon” (v. 7). Man, for
his part, should grasp this opportunity that God offers him. So, the words in this
passage are a constant encouragement to begin and begin again in the pursuit
of virtue: “To be converted means to ask for forgiveness and to seek out the
strength of God in the Sacrament of reconciliation, and thus begin again, advan-
cing step by step every day, learning to overcome ourselves, to win the spiritual
battles that we face, and to give of ourselves joyfully, ‘for God loves a cheerful
giver’ (2 Cor 9:7)” (John Paul II, Novo incipiente, 8 April 1979). And St Augus-
tine, apropos of conversion, wrote: “Do not say: ‘Tomorrow, I will he converted;
tomorrow, I will give thanks to God; and all my sins, today’s and yesterday’s,
will be forgiven’. It is true that God promises forgiveness for your conversion; but
He does not promise tomorrow for your delays” (Enarrationes in Psalmos, 144,
11).

The words of v. 8 are echoed by St Paul in Romans 11:33, and are a reminder
to us of just how narrow-minded we can be and how we can fail even to imagine
the great things that God has in store for us.

10-11. The prophet uses comparisons that are particularly meaningful to those
who live in the arid countries of the East, to describe how very powerful the word
of God is: it actually delivers the salvation that it promises. The personified word
of God (cf. ‘Ms 8:4; 9:9-10; 18:14-15) is a figure of the incarnation of Jesus Christ,
the eternal Word of the Father, who comes down to save mankind. “The Word of
God, he says, will not return to him empty and barren; rather, it will flourish in all
things, nourished by the good deeds of those who obey and fulfill his teachings.
The word is fulfilled when it is put into practice; if it is not put into practice, it re-
mains barren and withered and starved. Listen carefully, then, when he tells of
the food that nourishes him: ‘My food is to do the will of him who sent me’ (Jn
4:34)” (St Bernard, “In Cantica Canticorum”, 71, 12-13).

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

From: Acts 10:34-38

Peter’s Address

[34] And Peter opened his mouth and said: “Truly I perceive that God shows no
partiality, [35] but in every nation any one who fears him and does what is right
is acceptable to him. [36] You know the word which he sent to Israel, preaching
good news of peace by Jesus Christ (he is Lord of all), [37] the word which was
proclaimed throughout all Judea, beginning from Galilee after the baptism which
John preached: [38] how God anointed Jesus of Nazareth with the Holy Spirit
and with power; how he went about doing good and healing all that were op-
pressed by the devil, for God was with him.

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

34-43. Peter’s short address is his first to non-Jews. It begins with the central
idea that God is impartial: he wants all men to be saved through the proclama-
tion of the Gospel (vv. 34-36). This is followed by a summary of Jesus’ public
life (vv. 37-41) and, finally, the statement (the first time it appears in Acts) that
Jesus Christ has been made Judge of the living and the dead (v. 42). As in all
Christian preaching to Gentiles, proofs from Scripture take a secondary place
(v. 43).

34. This verse refers to 1 Samuel 16:7, where the Lord, in connection with the
anointing of David as king of Israel, tells the prophet, “Do not look on his appea-
rance or on the height of his stature, because I have rejected him; for the Lord
sees not as man sees; man looks on the outward appearance, but the Lord
looks on the heart.” When God calls and offers salvation to his elect, he does
not judge as men do. With him distinctions regarding social class, race, sex
or education do not count.

Here St Peter proclaims that the Old Testament prophecies about the Jews
and the Gentiles forming one single nation (Is 2:2-4; Joel 2:28; Amos 9:12;
Mich 4:1 ) and Jesus’ words calling everyone to enter his Kingdom (cf. Mt 8:11;
Mk 16:15-16; Jn 10:16) should be interpreted literally.

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

From: 1 John 5:1-9

Everyone Who Believes in Jesus Overcomes the World

[1] Every one who believes that Jesus is the Christ is a child of God, and every
one who loves the parent loves the child. [2] By this we know that we love the
children of God, when we love God and obey his commandments. [3] For this is
the love of God, that we keep his commandments. And his commandments are
not burdensome. [4] For whatever is born of God overcomes the world; and this
is the victory that overcomes the world, our faith. [5] Who is it that overcomes
the world but he who believes that Jesus is the Son of God?

Testimony Borne to Christ

[6] This is he who came by water and blood, Jesus Christ, not with the water
only but with the water and the blood. [7] And the Spirit is the witness, because
the Spirit is the truth. [8] There are three witnesses, the Spirit, the water, and
the blood; and these three agree. [9] If we receive the testimony of men, the
testimony of God is greater, for this is the testimony of God that he has borne
witness to his Son.

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

1-5. The fifth chapter is a summary of the entire letter, focusing on faith in Jesus
Christ (vv. 6-12) and the confidence that faith gives (vv. 13-21).

In the opening verses (vv. 1-5) St John points to some consequences of faith: he
who believes in Christ is a child of God (v. 1); he loves God and men, his brothers
(v. 2); he keeps the commandments (v. 3) and shares in Christ’s victory over the
world (vv. 4-5).

1. “He who loves the parent...”: it is axiomatic that one who loves his father also
loves his brothers and sisters, because they share the same parent. The New
Vulgate clarifies the scope of this maxim in this letter by adding the word “Deum”:
“He who loves God his father...” loves him who is born of God; Christian fraternity
is a consequence of divine filiation.

4. “This is our victory that overcomes the world, our faith”: faith in Jesus Christ
is of crucial importance because through it every baptized person is given a share
in Christ’s victory. Jesus has overcome the world (cf. Jn 16:33) by his death and
resurrection, and the Christian (who through faith becomes a member of Christ)
has access to all the graces necessary for coping with temptations and sharing
in Christ’s own glory. In this passage the word “world” has the pejorative meaning
of everything opposed to the redemptive work of Christ and the salvation of man
that flows from it.

6. The “water” and the “blood” have been interpreted in different ways, depending
on whether they apply (following the more literal meaning) to events in the life of
Christ, or are regarded as symbols of particular sacraments. The water, if referred
to the life of Christ, would be an allusion to our Lord’s baptism (cf. Mt 3:13-17 and
par.), where the Father and the Holy Spirit bore witness to Christ’s divinity; the
blood would refer to the Cross, where Christ, God and true man, shed his blood
to bring Redemption. According to this interpretation, St John is answering the
Gnostics, who said that Jesus of Nazareth became the Son of God through bap-
tism and ceased to be the Son of God prior to his passion: therefore, only the
man Jesus, devoid of divinity, died on the Cross; which would be a denial of the
redemptive value of Christ’s death.

Understood as symbols of the sacraments, the water would refer to Baptism (cf.
In 3:5), where we receive the Holy Spirit and the life of grace (cf. Jn 7:37-39); the
blood would apply to the Eucharist, where we partake of the blood of Christ in
order to have life in us (cf. Jn 6:53, 55, 56). Jesus came on earth to give his life
for men (cf. Jn 10:10); we obtain that life in the first instance by means of the
living water of Baptism (cf. Jn 4:14; 7:37ff); and also by the application of the
blood of Christ, which cleanses us from all sin (cf. 1 Jn 1:7; 2:2; 4:10).

The two interpretations are compatible with one another, given that sacraments
are sensible signs of the supernatural effects of Christ’s redemptive death. Re-
ferring to Baptism, Tertullian wrote: “We have also a second laving, and it too
is unique—the baptism with blood. The Lord spoke of this when he said, ‘I have
a baptism to be baptized with’ (Lk 12:50), having had already been baptized
once. So, he did come ‘by water and blood’ (1 In 5:6), as John writes, in order
to be bathed by the water and glorified by the blood, in order to make us (who
are called by water) chosen ones through blood. These two baptisms spring
from the wound in his pierced side; so it is that those who believed in his blood
would be washed by the water; those who were washed in the water would also
drink of the blood” (”De Baptismo”, XVI).

7-8. The Sistine-Clementine edition of the Vulgate included an addition which
left the text reading as follows: “There are three who give witness [in heaven:
the Father, the Word, and the Holy Spirit; and these three are one. And there
are three who give witness on earth]: the Spirit, the water, and the blood; and
these three agree.” The words shown in bracketed italics (known as the Johan-
nine “comma” or addition) were the subject of heated debate (around the end
of the nineteenth century) as to their authenticity. The Holy Office (as was)
left theologians free to research the matter (cf. “Declaration”, 2 June 1927) and
in fact it has been shown that the “comma” was introduced in Spain around the
fourth century AD in a text attributed to Priscillian, and therefore does not be-
long to the original inspired text. The “comma”makes express mention of the
Blessed Trinity; however, even without it the text proclaims that mystery of faith
fairly clearly: it makes mention of Jesus Christ, the Son of God (vv. 5-6), and of
the Holy Spirit (v. 7) and of the Father, both of whom bear witness to the Son
(v. 9).

According to the legal prescriptions of the Old Testament, the testimony of one
witness was insufficient at trials (Deut 17:6; cf. Jn 8:17). St John points to three
witnesses (the Holy Spirit, water and blood), thereby refuting the Gnostic tea-
ching; he is saying that the water and the blood, that is, Christ’s baptism and
his death on the Cross, are a manifestation of his divinity. Clearly the word “wit-
ness” is used here in a broad sense: namely, in the sense that at those two
important moments in his life, Christ makes known to us that he is true God.

The Fathers who interpreted these words as referring to the sacraments usually
comment on the fact that in the sacraments the grace of God is communicated
internally and is signaled externally. St Bede writes along those lines: “The
Holy Spirit makes us adoptive sons of God; the water of the sacred fount clean-
ses us; the blood of the Lord redeems us: the spiritual sacrament gives us a
dual witness, one visible, one invisible” (”In I Epist. S. Ioannis, ad loc.”).

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

From: Mark 1:7-11

The Ministry of John the Baptist

[7] And he (John the Baptist) preached, saying, “After me comes he who is
mightier than I, the thong of whose sandals I am not worthy to stoop down and
untie. [8] I have baptized you with water, but he will baptize you with the Holy
Spirit.”

Jesus Is Baptized

[9] In those days Jesus came from Nazareth of Galilee and was baptized by
John in the Jordan. [10] And when he came up out of the water, immediately he
saw the heavens opened and the Spirit descending upon him like a dove; [11]
and a voice came from heaven, “Thou art my beloved Son; with thee I am well
pleased.”

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

8. “Baptizing with the Holy Spirit” refers to the Baptism Jesus will institute and
shows how it differs from the baptism of John. In John’s baptism, as in the other
rites of the Old Testament, grace was only signified, symbolized. “By the bap-
tism of the New Law, men are baptized inwardly by the Holy Spirit, and this is
accomplished by God alone. But by the baptism of John the body alone was
cleansed by the water” (St. Thomas Aquinas, “Summa Theologiae, III, q. 38, art.
2 ad 1). In Christian Baptism, instituted by our Lord, the baptismal rite not only
signifies grace but is the effective cause of grace, i.e. it confers grace. “Baptism
confers the first sanctifying grace and the supernatural virtues, taking away Origi-
nal Sin and also personal sins if there are any, together with the entire debt of
punishment which the baptized person owes for sin. In addition, Baptism impres-
ses the Christian character in the soul and makes it able to receive the other sa-
craments” (”St. Pius X Catechism”, 295). The effects of Christian Baptism, like
everything to do with the sanctification of souls, are attributed to the Holy Spirit,
the “Sanctifier”. It should be pointed out, however, that like all the “ad extra”
actions of God (i.e. actions external to the intimate life of the Blessed Trinity),
the sanctification of souls is the work of all three Divine Persons.

9. Our Lord’s hidden life takes place (apart form his birth at Bethlehem and the
time he was in Egypt) in Nazareth of Galilee from where he comes to receive
John’s baptism.

Jesus has no need to receive this baptism of conversion. However, it was ap-
propriate that he who was going to establish the New Alliance should recognize
and accept the mission of his Precursor by being baptized with his baptism:
this would encourage people to prepare to receive the Baptism which was ne-
cessary. The Fathers comment that our Lord went to receive John’s baptism in
order to fulfill all righteousness (cf. Mt 3:15), to give us an example of humility,
to become widely known, to have people believe in Him and to give life-giving
strength to the waters of Baptism.

“Ever since the Baptism of Christ in the water, Baptism removes the sins of all”
(St Augustine, “Sermon” 135).

“There are two different periods of time which relate to Baptism—one the period
of its institution by the Redeemer; the other the establishment of the law regar-
ding its reception. [...] The second period to be distinguished, that is, the time
when the law of Baptism was made, also admits of no doubt. Holy writers are
unanimous in saying that after the Resurrection of our Lord, when he gave to his
Apostles the command to go and ‘make disciples of all nations, baptizing them
in the name of the Father and of the Son and of the Holy Ghost’ (Mt 28:19) the
law of Baptism became obligatory on all who were to be saved” (”St. Pius V
Catechism”, Part II).

10. The visible presence of the Holy Spirit in the form of a dove marks the begin-
ning of Christ’s public ministry. The Holy Spirit will also appear, in the form of
tongues of fire, on the occasion when the Church begins its mission to all the
world on the day of Pentecost (cf. Acts 2:3-21).

The Fathers usually interpret the dove as a symbol of peace and reconciliation
between God and men. It first appears in the account of the flood (Gen 8:10-11)
as a sign that God’s punishment of mankind has come to an end. Its presence
at the beginning of Christ’s public ministry symbolizes the peace and reconci-
liation he will bring.

11. At the very beginning of his public life the mystery of the Holy Trinity is made
manifest: “The Son is baptized, the Holy Spirit descends in the form of a dove
and the voice of the Father is heard” (St Bede, “In Marci Evangelium expositio,
in loc.”). “The Holy Spirit dwells in him,” the same author goes on, “but not from
the moment of his Baptism, but from the moment he became man.” In other
words, Jesus did not become God’s son at his Baptism; he is the Son of God
from all eternity. Nor did he become the Messiah at this point; he was the Mes-
siah from the moment he became man.

Baptism is the public manifestation of Jesus as Son of God and as Messiah,
ratified by the presence of the Blessed Trinity.

“The Holy Spirit descended visibly in bodily form upon Christ when he was bap-
tized so that we may believe him to descend invisibly upon all those who are
baptized afterwards” (St Thomas Aquinas, “Summa Theologiae”, III, q. 39, a.
6 and 3).

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

This Is My Beloved Son

This is My Beloved Son

January 10th, 2009 by Fr. Jack Peterson

Beginnings are important. The start of Jesus’ public ministry, which we joyfully celebrate today, was well planned by God the Father. Mary had been masterfully prepared, most notably in the Immaculate Conception, to be a worthy vessel through which God’s only-begotten Son would embrace our human condition. John the Baptist’s entrance into the world was prophesied and carefully brought about so that he could fittingly herald the coming of the Messiah.

Jesus Himself spent 30 years in the home at Nazareth preparing for the three years of public ministry that would change the world forever. The time was now for Our Lord to reveal His true identity and prepare His followers to embrace Him and His mission. So, we come to the river Jordan for an historic baptism.

In an instant, the identity and mission of Our Lord are revealed to the world. The Jewish people anxiously await the coming of the Messiah, the anointed one. The Messiah, according to the prophets, would be known because he would be anointed by the Spirit of God. When the Spirit is seen coming down upon Jesus at His baptism, it is a clear sign that God has finally sent the Messiah. But, God is always more generous than we can imagine, so He has a surprise to offer.

The Messiah is no ordinary human raised up by the hand of the Father to fulfill this role; rather, the Messiah is also God’s own beloved Son. This is a reality, a mystery that goes way beyond the wildest hopes of the people of God. Jesus is more precious than any of the prophets had foretold. God held this card close to His chest, but today He reveals to the world the treasure that He bestows upon us.

There is another very important revelation made this day. God wants the world to know from the start of Jesus’ public life that His saving work is a united effort on the part of the Holy Trinity. Because God is one, the three Persons always work in unison. The Father sends the Son to do His work in the power of the Holy Spirit. Consequently, the baptism of Jesus is an occasion where the one God clearly reveals Himself as a Trinity of Persons: the Spirit descends in the form of a dove and the voice of the Father proclaims to Jesus, “You are my beloved Son.” In addition to revealing the mission and identity of Jesus Christ, the Father crystallizes the mystery that He had slowly been revealing throughout the Old Testament: The one God consists of three divine Persons, Father, Son and Holy Spirit.

The event at the river Jordan also reveals a new and deeper dimension to the mystery of the Incarnation. At His birth in Bethlehem, Jesus proclaims the humility and love of God who stoops down to untie our sandal strap. God crashes through the barrier of time and space and, in His infinite wisdom, takes on our humanity. He becomes a man like us in all things but sin to save us from sin and restore us to the fullness of life. This truth is almost too good to be true; it is impossible to comprehend without the gift of faith.

But at His baptism, Jesus reveals a deeper dimension to His mission. He makes it clear that there is nothing superficial about His embrace of our human condition. In fact, He dives deeply into it. Although sinless Himself, Jesus takes on the pain and brokenness that result from our sin. His baptism represents His desire to fully embrace our sinful human condition in order to redeem it. St. Paul describes this reality when he says, “For our sake he (the Father) made him to be sin who knew no sin, so that in him we might become the righteousness of God” (2 Cor 5:21).

While this event at the river Jordan was rich in revealed truths, it was also a promise and a prophecy. All that happens on this day points to the cross and to Easter morn. It is on the cross that the self-emptying of Christ would reach a crescendo, and it is on the “third day” that Jesus’ mission as Messiah and Savior would be fulfilled. The shadow of the cross was present throughout Jesus’ life on this earth.

While John carries out the monumental task of heralding the coming of God’s chosen One, God the Father does the heavy lifting at Jesus’ baptism. The Father reveals that Jesus is not only the Messiah but also His own beloved Son. The Father swiftly yet deftly manifests the mystery of the Holy Trinity. The Father makes clear from the start that His Son came to fully embrace our human condition in order to set us free from sin and death.

Heavenly Father, stir up the gift of your Holy Spirit given to us at our baptism so that we may believe with deep faith that Jesus is Lord and Savior.

Fr. Peterson is Campus Minister at Marymount University in Arlington and interim director of the Youth Apostles Institute. (This article courtesy of the Arlington Catholic Herald.)

The Baptism of the Lord

Baptism of the Lord

By Brian Pizzalato *

(Cycle B)

First Reading – Is. 42:1-4, 6-7

Responsorial Psalm – Ps. 29:1-2, 3-4, 3, 9-10

Second Reading – Acts 10:34-38

Gospel Reading – Mk. 1:7-11

This Sunday is the Feast of the Baptism of the Lord. As you will see there is quite an abundance of meaning in this event, the first luminous mystery.

Elijah/John the Baptist and Elisha/Jesus

This Sunday’s Gospel reading from Mark begins with the words of John the Baptist, "After me comes one mightier than I…" (Mk. 1:7). John says this while out in the wilderness at the Jordan calling for a "baptism of repentance" (Mk. 1:4). Then one day, while John is out baptizing, Jesus comes to the Jordan to be baptized.

First, we must recognize that Mark has been guiding us into an understanding that John the Baptist is a new Elijah. Mark quotes the prophecy about God sending a messenger to prepare the way for the Lord. Malachi also goes on to describe this messenger, "Behold, I will send Elijah the prophet before the great and awesome day of the Lord comes" (Mal. 3:23 NAB, Mal. 4:5 RSVCE).

Mark wants us to recognize that John the Baptist is the new Elijah. This is especially so when he tells us about John the Baptist’s clothing in Mark 1:6. John is wearing the same thing Elijah did centuries ago (cf. 2 Kgs. 1:8). He, of course, is not Elijah himself, but Elijah was the type of the one to come.

However, John, the new Elijah, says that after him comes someone mightier than himself. We might ask, who was mightier than the first Elijah? The answer is his protégé and successor, Elisha. As described in 2 Kings, Elisha was indeed mightier than Elijah.

Mark means for us to draw parallels between Elijah and John the Baptist, Elisha and Jesus. Let us look at a few of the parallels between Elisha and Jesus.

1. Both receive the spirit at the Jordan (2 Kgs. 2:9-14; Mt. 3:13-17).

2. Both had itinerant ministries.

3. Both had disciples.

4. Both challenged the political powers of their day.

5. Elisha is anointed by Elijah to be his successor; Jesus is anointed by the new Elijah at the Jordan (1 Kgs. 19:16; Lk. 4:18).

6. The miracles of Elisha and Jesus miracles.

a. Both raise the dead (2 Kgs. 4:32-37; Mt. 9:18-26).

b. Both multiply bread (2 Kgs. 4:42-43; Mt. 14:13-21).

c. Both cleanse lepers (2 Kgs. 5:1-14; Mt. 8:1-4).

7. The King of Syria seeks to kill Elisha, but God sends an army of angels to defend him (2 Kgs. 6:11-17). – Jesus’ life is sought and he mentions that he could call down 12 legions of angels (Mt. 26:53).

8. A dead man is thrown into the tomb of Elisha and is restored to life (2 Kgs. 13:20-21) – When we are baptized we are baptized into the death of Christ so as to rise to newness of life (Rom. 6:3-4). Also, we who eat the body and drink the blood of Christ are given life (Jn. 6:47-56).

The Jordan and Joshua

Mark, along with Matthew and Luke, call to mind Elijah and Elisha so we hearken back to an earlier event in Israel’s history. When Elijah and Elisha come to the Jordan we are told that Elijah "took his coat rolled it up, and struck the water, and the water was parted to the one side and to the other, till the two of them could go over on dry ground" (2 Kgs. 2:8).

After Elijah’s departure, Elisha "took up the coat of Elijah…and went back and stood on the bank of the Jordan…and when he had struck the water, the water was parted to the one side and to the other; and Elisha went over" (2 Kgs. 2:13, 14b).

This is reminiscent of when Joshua led the People of God through the Jordan River into the Promised Land.

It is no coincidence that Jesus’ and Joshua’s name in Hebrew is Yeshua, which means Yahweh’s salvation. Joshua leads them through the Jordan. How? "…The waters of the Jordan shall be stopped from flowing, and the waters coming down from above shall stand in one heap" (Josh. 3:13b). Then we are told that all Israel passed over on dry ground (cf. Josh. 3:17).

Jesus/Joshua will also lead the way into the Promised Land beginning with his receiving of the Spirit at the Jordan. He will lead you and I into the true Promised Land, heaven, through the waters of Baptism.

Jesus’ Baptism and the Kings of Israel and Judah

Now let’s unpack even more of what is going on in the Baptism of the Lord.

This event would hearken back to the reception of the Spirit by the Kings of Israel and Judah at their royal anointing. For example, there is David himself. "Then Samuel took the horn of oil, and anointed him in the midst of his brothers; and the Spirit of the Lord came mightily upon David from that day forward" (1 Sam. 16:13).

The Baptism of Jesus is his royal anointing when the Spirit of the Lord comes mightily upon him (cf. Lk. 4:18). The second reading for this Sunday from Acts speaks to this. "You know the word which he sent to the sons of Israel…how God anointed Jesus of Nazareth with the Holy Spirit and with power" (Acts 10:36a, 38a).

This shows us that Jesus is truly in the line of the Davidic kings, and thus he is the fulfillment of the covenant made with David (cf. 2 Sam. 7).

It is also not a fluke that the kings were called messiahs, anointed ones, because they were anointed by the Spirit.

Also important for our understanding is that the Davidic kings were also considered to be adopted son of God. We see this, for example, in Psalm 2 when speaking to the king the Lord says, "You are my son, today I have begotten you…" (v. 7).

The anointed servant of the Lord

Here we come to a specific connection with the Old Testament reading for this Sunday taken from the prophet Isaiah. God says through Isaiah, "Behold my servant, whom I uphold, my chosen, in whom my soul delights; I have put my Spirit upon him, he will bring forth justice to the nations (42:1). Jesus is fulfilling this prophecy of Isaiah.

But, what is this servant meant to do? We learn some important things later in Isaiah. "And 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…‘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’" (49:5-6).

Further on in Isaiah we understand that this servant will be a suffering servant. But he will be one who suffers for the sins of others, not for any sin of his own. "Surely he has borne our grief and carried our sorrows; yet we esteemed him stricken, struck down by God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities; upon him was the chastisement that made us whole, and with his stripes we are healed…the Lord has laid on him the iniquity of us all" (53:4-6).

As the Catechism of the Catholic Church says, "The baptism of Jesus is on his part the acceptance and inauguration of his mission as God’s suffering Servant" (536).

Why was Jesus baptized?

So, why was Jesus baptized with the baptism of repentance that John was administering? Obviously he didn’t have any sins.

First, from what we have explored so far we see that Jesus is completely identifying himself with Israel and its history. "All the Old Covenant prefigurations find their fulfillment in Christ Jesus" (CCC 1223).

Second, he is identifying himself with all of sinful humanity. The Catechism tells us, "He allows himself to be numbered among sinners…" (536). Later in Mark’s Gospel Jesus speaks of his forthcoming suffering and death as a baptism. "Are you able to…be baptized with the baptism with which I am baptized?" (Mk. 10:38). He is already anticipating his bloody baptism which will bring about the salvation of sinners.

In addition, heaven, which was closed because of Adam’s sin, is now "torn open" because of Christ’s obedience to the Father.

Third, through his Baptism Jesus is sanctifying the waters to prepare us to understand the sacrament of Baptism. This is done through his entering into the water, but also because of the descent of the Holy Spirit and the voice of the Father. Here we have a Trinitarian revelation, Father, Son and Holy Spirit. Jesus will give one final commission to his disciples to "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit…" (Mt. 28:19).

We are called to Baptism, to receive Trinitarian life, so that we might be disciples of the Lord and adopted sons and daughters of the Father.

Mass Readings

First reading	Isaiah 55:1-11 ©
Thus says the Lord: Oh, come to the water all you who are thirsty; though you have no money, come! Buy corn without money, and eat, and, at no cost, wine and milk. Why spend money on what is not bread, your wages on what fails to satisfy? Listen, listen to me, and you will have good things to eat and rich food to enjoy. Pay attention, come to me; listen, and your soul will live. With you I will make an everlasting covenant out of the favours promised to David. See, I have made of you a witness to the peoples, a leader and a master of the nations. See, you will summon a nation you never knew, those unknown will come hurrying to you, for the sake of the Lord your God, of the Holy One of Israel who will glorify you. Seek the Lord while he is still to be found, call to him while he is still near. Let the wicked man abandon his way, the evil man his thoughts. Let him turn back to the Lord who will take pity on him, to our God who is rich in forgiving; for my thoughts are not your thoughts, my ways not your ways – it is the Lord who speaks. Yes, the heavens are as high above earth as my ways are above your ways, my thoughts above your thoughts. Yes, as the rain and the snow come down from the heavens and do not return without watering the earth, making it yield and giving growth to provide seed for the sower and bread for the eating, so the word that goes from my mouth does not return to me empty, without carrying out my will and succeeding in what it was sent to do.

First reading

Thus says the Lord:
Oh, come to the water all you who are thirsty;
though you have no money, come!
Buy corn without money, and eat,
and, at no cost, wine and milk.
Why spend money on what is not bread,
your wages on what fails to satisfy?
Listen, listen to me, and you will have good things to eat
and rich food to enjoy.
Pay attention, come to me;
listen, and your soul will live.

With you I will make an everlasting covenant
out of the favours promised to David.
See, I have made of you a witness to the peoples,
a leader and a master of the nations.
See, you will summon a nation you never knew,
those unknown will come hurrying to you,
for the sake of the Lord your God,
of the Holy One of Israel who will glorify you.

Seek the Lord while he is still to be found,
call to him while he is still near.
Let the wicked man abandon his way,
the evil man his thoughts.
Let him turn back to the Lord who will take pity on him,
to our God who is rich in forgiving;
for my thoughts are not your thoughts,
my ways not your ways – it is the Lord who speaks.
Yes, the heavens are as high above earth
as my ways are above your ways,
my thoughts above your thoughts.

Yes, as the rain and the snow come down from the heavens and do not return without watering the earth, making it yield and giving growth to provide seed for the sower and bread for the eating, so the word that goes from my mouth does not return to me empty, without carrying out my will and succeeding in what it was sent to do.

Alternative first reading	Isaiah 42:1-4,6-7 ©
Thus says the Lord: Here is my servant whom I uphold, my chosen one in whom my soul delights. I have endowed him with my spirit that he may bring true justice to the nations. He does not cry out or shout aloud, or make his voice heard in the streets. He does not break the crushed reed, nor quench the wavering flame. Faithfully he brings true justice; he will neither waver, nor be crushed until true justice is established on earth, for the islands are awaiting his law. I, the Lord, have called you to serve the cause of right; I have taken you by the hand and formed you; I have appointed you as covenant of the people and light of the nations, to open the eyes of the blind, to free captives from prison, and those who live in darkness from the dungeon.

Alternative first reading

Thus says the Lord:
Here is my servant whom I uphold,
my chosen one in whom my soul delights.
I have endowed him with my spirit
that he may bring true justice to the nations.

He does not cry out or shout aloud,
or make his voice heard in the streets.
He does not break the crushed reed,
nor quench the wavering flame.

Faithfully he brings true justice;
he will neither waver, nor be crushed
until true justice is established on earth,
for the islands are awaiting his law.

I, the Lord, have called you to serve the cause of right;
I have taken you by the hand and formed you;
I have appointed you as covenant of the people and light of the nations,

to open the eyes of the blind,
to free captives from prison,
and those who live in darkness from the dungeon.

Psalm or canticle	Isaiah 12:2-6
Behold, God is my salvation: I will be confident, I will not fear; for the Lord is my strength and my joy, he has become my saviour. And you will rejoice as you draw water from the springs of salvation. And then you will say: “Praise the Lord and call upon his name. Tell the peoples what he has done, remember always the greatness of his name. Sing to the Lord, for he has done great things: let this be known throughout the world. Cry out with joy and gladness, you who dwell in Zion. Great in your midst is the Holy One of Israel.”

Psalm or canticle

Isaiah 12:2-6

Behold, God is my salvation:
I will be confident, I will not fear;
for the Lord is my strength and my joy,
he has become my saviour.
And you will rejoice as you draw water
from the springs of salvation.

And then you will say:
“Praise the Lord and call upon his name.
Tell the peoples what he has done,
remember always the greatness of his name.

Sing to the Lord, for he has done great things:
let this be known throughout the world.
Cry out with joy and gladness, you who dwell in Zion.
Great in your midst is the Holy One of Israel.”

Psalm or canticle: Psalm 28:1-4,9-10

Second reading	1 John 5:1-9 ©
Whoever believes that Jesus is the Christ has been begotten by God; and whoever loves the Father that begot him loves the child whom he begets. We can be sure that we love God’s children if we love God himself and do what he has commanded us; this is what loving God is – keeping his commandments; and his commandments are not difficult, because anyone who has been begotten by God has already overcome the world; this is the victory over the world – our faith. Who can overcome the world? Only the man who believes that Jesus is the Son of God: Jesus Christ who came by water and blood, not with water only, but with water and blood; with the Spirit as another witness – since the Spirit is the truth – so that there are three witnesses, the Spirit, the water and the blood, and all three of them agree. We accept the testimony of human witnesses, but God’s testimony is much greater, and this is God’s testimony, given as evidence for his Son.

Second reading

1 John 5:1-9 ©

Whoever believes that Jesus is the Christ
has been begotten by God;
and whoever loves the Father that begot him
loves the child whom he begets.
We can be sure that we love God’s children
if we love God himself and do what he has commanded us;
this is what loving God is –
keeping his commandments;
and his commandments are not difficult,
because anyone who has been begotten by God
has already overcome the world;
this is the victory over the world –
our faith.

Who can overcome the world?
Only the man who believes that Jesus is the Son of God:
Jesus Christ who came by water and blood,
not with water only,
but with water and blood;
with the Spirit as another witness –
since the Spirit is the truth –
so that there are three witnesses,
the Spirit, the water and the blood,
and all three of them agree.
We accept the testimony of human witnesses,
but God’s testimony is much greater,
and this is God’s testimony,
given as evidence for his Son.

Alternative second reading	Acts 10:34-38 ©
Peter addressed Cornelius and his household: ‘The truth I have now come to realise’ he said ‘is that God does not have favourites, but that anybody of any nationality who fears God and does what is right is acceptable to him. ‘It is true, God sent his word to the people of Israel, and it was to them that the good news of peace was brought by Jesus Christ – but Jesus Christ is Lord of all men. You must have heard about the recent happenings in Judaea; about Jesus of Nazareth and how he began in Galilee, after John had been preaching baptism. God had anointed him with the Holy Spirit and with power, and because God was with him, Jesus went about doing good and curing all who had fallen into the power of the devil.’

Alternative second reading

Peter addressed Cornelius and his household: ‘The truth I have now come to realise’ he said ‘is that God does not have favourites, but that anybody of any nationality who fears God and does what is right is acceptable to him.
‘It is true, God sent his word to the people of Israel, and it was to them that the good news of peace was brought by Jesus Christ – but Jesus Christ is Lord of all men. You must have heard about the recent happenings in Judaea; about Jesus of Nazareth and how he began in Galilee, after John had been preaching baptism. God had anointed him with the Holy Spirit and with power, and because God was with him, Jesus went about doing good and curing all who had fallen into the power of the devil.’

Gospel	Mark 1:7-11 ©
In the course of his preaching John the Baptist said, ‘Someone is following me, someone who is more powerful than I am, and I am not fit to kneel down and undo the strap of his sandals. I have baptised you with water, but he will baptise you with the Holy Spirit.’ It was at this time that Jesus came from Nazareth in Galilee and was baptised in the Jordan by John. No sooner had he come up out of the water than he saw the heavens torn apart and the Spirit, like a dove, descending on him. And a voice came from heaven, ‘You are my Son, the Beloved; my favour rests on you.’

Gospel

Mark 1:7-11 ©

In the course of his preaching John the Baptist said, ‘Someone is following me, someone who is more powerful than I am, and I am not fit to kneel down and undo the strap of his sandals. I have baptised you with water, but he will baptise you with the Holy Spirit.’
It was at this time that Jesus came from Nazareth in Galilee and was baptised in the Jordan by John. No sooner had he come up out of the water than he saw the heavens torn apart and the Spirit, like a dove, descending on him. And a voice came from heaven, ‘You are my Son, the Beloved; my favour rests on you.’

This Novena starts today -- Sunday!

Novena request start Jan.11

If you are apposed to abortion then there is bad news on the horizon.

For those of you who do not know, the Freedom of Choice Act (FOCA) is set to be signed if congress passes it on January 21-22 of 2009. The FOCA is the next sick chapter in the book of abortion. If made a law then all present limitations on abortion will be lifted which will result in the following:

1) All hospitals, including Catholic hospitals, will be required
to perform abortions upon request. If this happens, Bishops vow to close down all Catholic hospitals, which amounts to more then 30% of all hospitals in the United States.

2) Partial birth abortions would be legal and have no
limitations.

3) All U.S. tax payers would be funding abortions.

4) Parental notification will no longer be required.

5) The number of abortions will increase by a minimum of 100,000 annually.

Perhaps most importantly the government will now have control in the issue of abortion. This could result in a future amendment which may force women by law to have abortions in certain situations (rape, down syndrome babies, etc) and could even regulate how many children women are allowed to have.

Needless to say this information is disturbing, but sadly true.
As Catholics, as Christians, as anyone who is against the needless killing of innocent children, we must stand as one. We must stop this horrific act before it becomes a law.

The Plan :

Say a novena ( 9 days of prayer ) along with fasting starting
on January 11th. For Catholics, the prayer of choice will be the rosary with intentions to stop the FOCA. For non Catholics I encourage you to pray your strongest prayers with the same intentions, also for nine consecutive days.

The hope is that this will branch and blossom as to become a global effort with maximum impact. We have very little time so we all must act quickly. Just do three things:

1) Pass this letter to 5 or more people

2) Do it in three days or less

3) Start the novena on January 11th and pray for nine consecutive days.

(please also fast for at least two days during the novena)

Remember that with God all things are possible and the power of prayer is undeniable. If you are against the senseless killing of defenseless children then the time is now to do something about it!

May God bless you all!!

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