Reading 1 1 Jn 5:5-13

Beloved:
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.
Whoever believes in the Son of God
has this testimony within himself.
Whoever does not believe God has made him a liar
by not believing the testimony God has given about his Son.
And this is the testimony:
God gave us eternal life,
and this life is in his Son.
Whoever possesses the Son has life;
whoever does not possess the Son of God does not have life.

I write these things to you so that you may know
that you have eternal life,
you who believe in the name of the Son of God.

Responsorial Psalm PS147:12-13, 14-15, 19-20

R. (12a) Praise the Lord, Jerusalem.
or:
R. Alleluia.
Glorify the LORD, O Jerusalem;
praise your God, O Zion.
For he has strengthened the bars of your gates;
he has blessed your children within you.
R. Praise the Lord, Jerusalem.
or:
R. Alleluia.
He has granted peace in your borders;
with the best of wheat he fills you.
He sends forth his command to the earth;
swiftly runs his word!
R. Praise the Lord, Jerusalem.
or:
R. Alleluia.
He has proclaimed his word to Jacob,
his statutes and his ordinances to Israel.
He has not done thus for any other nation;
his ordinances he has not made known to them. Alleluia.
R. Praise the Lord, Jerusalem.
or:
R. Alleluia.

Alleluia SEE Mk 9:6

R. Alleluia, alleluia.
The heavens were opened and the voice of the Father thundered:
This is my beloved Son. Listen to him.
R. Alleluia, alleluia.

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."

or

Lk 3:23-38 or 3:23, 31-34, 36, 38

When Jesus began his ministry he was about thirty years of age.
He was the son, as was thought, of Joseph, the son of Heli,
the son of Matthat, the son of Levi, the son of Melchi,
the son of Jannai, the son of Joseph, the son of Mattathias,
the son of Amos, the son of Nahum, the son of Esli,
the son of Naggai, the son of Maath, the son of Mattathias,
the son of Semein, the son of Josech, the son of Joda,
the son of Joanan, the son of Rhesa, the son of Zerubbabel,
the son of Shealtiel, the son of Neri, the son of Melchi,
the son of Addi, the son of Cosam, the son of Elmadam,
the son of Er, the son of Joshua, the son of Eliezer,
the son of Jorim, the son of Matthat, the son of Levi,
the son of Simeon, the son of Judah, the son of Joseph,
the son of Jonam, the son of Eliakim, the son of Melea,
the son of Menna, the son of Mattatha, the son of Nathan,
the son of David, the son of Jesse, the son of Obed,
the son of Boaz, the son of Sala, the son of Nahshon,
the son of Amminadab, the son of Admin, the son of Arni,
the son of Hezron, the son of Perez, the son of Judah,
the son of Jacob, the son of Isaac, the son of Abraham,
the son of Terah, the son of Nahor, the son of Serug,
the son of Reu, the son of Peleg, the son of Eber,
the son of Shelah, the son of Cainan, the son of Arphaxad,
the son of Shem, the son of Noah, the son of Lamech,
the son of Methuselah, the son of Enoch, the son of Jared,
the son of Mahalaleel, the son of Cainan, the son of Enos,
the son of Seth, the son of Adam, the son of God.

or

When Jesus began his ministry he was about thirty years of age.
He was the son, as was thought, of Joseph, the son of Heli,
the son of Melea, the son of Menna, the son of Mattatha,
the son of Nathan, the son of David, the son of Jesse,
the son of Obed, the son of Boaz, the son of Sala,
the son of Nahshon, the son of Amminadab, the son of Admin,
the son of Arni, the son of Hezron, the son of Perez,
the son of Judah, the son of Jacob, the son of Isaac,
the son of Abraham, the son of Terah, the son of Nahor,
the son of Cainan, the son of Arphaxad, the son of Shem,
the son of Noah, the son of Lamech, the son of Enos,
the son of Seth, the son of Adam, the son of God.

From: 1 John 5:5-13

Everyone Who Believes in Jesus Overcomes the World (Continuation)

[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 on-
ly 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 testimo-
ny of God is greater, for this is the testimony of God that he has borne witness to
his Son. [10] He who believes in the son of God has the testimony in himself. He
who does not believe God has made him a liar, because he has not believed in
the testimony that God has borne to his Son. [11] And this is the testimony, that
God gave us eternal life, and this life is in his Son. [12] He who has the Son has
life; he who has not the Son of God has not life.

Epilogue

[13] I write this to you who believe in the name of the Son of God, that you may
know that you have eternal life.

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

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 refer-
red 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 divini-
ty; 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
baptism 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 or-
der 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 Fa-
ther, 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 Johannine “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 belong to the original inspired text.
The “comma” makes express mention of the Blessed Trinity; however, even with-
out 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 Fa-
ther, 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 “wi-
tness” 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 cleanses us;
the blood of the Lord redeems us: the spiritual sacrament gives us a dual wit-
ness, one visible, one invisible” (”In I Epist. S. Ioannis, ad loc.”).

9-12. In his characteristic style St John strings together a series of short phrases
(and their opposites, as contrasts) which are full of meaning. In a very few words,
he enunciates three important truths, which he expects Christians to be very fa-
miliar with: 1) God the Father has borne witness to his Son (v. 9); 2) this witness
brings an obligation with it; if one does not believe one is making God out to be a
liar (v. 10); 3) God has given us life in Christ (vv. 11-12).

Earlier the Apostle pointed out that faith in Jesus can be the object of reason be-
cause it is based on external proofs, and that its fruit is supernatural life (cf. 1 Jn
1 :1-5). Now he adds that in addition to the aforementioned witnesses — the Spirit,
the water and the blood (vv. 6-8) — God the Father bears witness. Although John
does not expressly say so, it is clear that God bore witness to Jesus throughout
his earthly life: Jesus’ words, miracles, passion and death, and his resurrection
are evidence God has supplied of Christ’s divinity. The believer “has the testimo-
ny [of God] in him” (v. 10), within him, insofar as he accepts and makes the
Christian message (Revelation) his own, convinced that it comes from God, who
cannot deceive or be deceived. In his turn, he who believes in Jesus Christ mani-
fests his faith to others, passing on to them the conviction that Jesus is true God.

Faith produces the fruit of supernatural life, which is the seed and first-fruit of eter-
nal life (cf. 11-12); that life can be given us only by Jesus Christ, our Savior. “To
those of us who are still making our pilgrim way in this life has been given the
hope of eternal life, which we shall only receive in its full form in heaven when we
reach Him” (”In I Epist. S. Ioannis, ad loc.”).

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
conviction and confidence that faith in the Son of God gives the believer (vv.
18-21).

*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

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

From: Mark 1:4-5, 7-11

The Ministry of John the Baptist

[4] John the baptizer appeared in the wilderness, preaching a baptism of repen-
tance for the forgiveness of sins. [5] And there went out to him all the country of
Judea, and all the people of Jerusalem; and they were baptized by him in the ri-
ver Jordan, confessing their sins.

[7] And he (John the Baptist) preached, saying, “After me comes he who is migh-
tier 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:

4. St John the Baptist presents himself to the people after spending five years in
the desert. He invites the Israelites to prepare for the coming of the Messiah by
doing penance. The figure of St John points to the continuity between the Old
and New Testaments: he is the last of the prophets and the first of the witnesses
to Jesus. Whereas the other prophets announced Jesus from afar, John the Bap-
tist was given the special privilege of actually pointing him out (cf. Jn 1:29; Mt
11:9-11).

The baptism given by the Precursor was not Christian Baptism: it was a peniten-
tial rite; but it prefigured the dispositions needed for Christian Baptism — faith in
Christ, the Messiah, the source of grace, and voluntary detachment from sin.

5. “Confessing their sins”: by seeking John’s baptism a person showed that he
realized he was a sinner: the rite which John performed announced forgiveness
of sins through a change of heart and helped remove obstacles in the way of a
person’s acceptance of the Kingdom (Lk 3:10-14).

This confessing of sin was not the same as the Christian sacrament of Penance.
But it was pleasing to God because it was a sign of interior repentance and the
people performed genuine penitential acts (Mt 3:7-10; Lk 3:7-9). In the Sacra-
ment of Penance, in order to obtain God’s forgiveness one must confess one’s
sins orally. In this connection Bl. John Paul II has said: “And keep in mind that
the teaching of the Council of Trent on the need for confession of all mortal sins
still holds and will always hold (Sess. XIV, Chap. 5 and Can. 7). The norm taught
by St Paul and by the same Council of Trent, according to which the worthy re-
ception of the Eucharist must be preceded by the confession of sins when one
is conscious of mortal sin, is and always will be in force in the Church (Sess.
XIII, Chap. 7 and Can. 11)” (”Address to Penitentiaries of the Four Major Basili-
cas in Rome”, 30 January 1981).

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 appro-
priate 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 necessary.
The Fathers comment that our Lord went to receive John’s baptism in order to ful-
fill 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, ra-
tified 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 bap-
tized 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.

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

Readings at Mass

Liturgical Colour: White.

First reading	1 John 5:5-13 ©

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.

Everybody who believes in the Son of God

has this testimony inside him;

and anyone who will not believe God

is making God out to be a liar,

because he has not trusted

the testimony God has given about his Son.

This is the testimony:

God has given us eternal life

and this life is in his Son;

anyone who has the Son has life,

anyone who does not have the Son does not have life.

I have written all this to you

so that you who believe in the name of the Son of God

may be sure that you have eternal life.

Responsorial Psalm
Psalm 147:12-15,19-20 ©

O praise the Lord, Jerusalem!

Alleluia!

O praise the Lord, Jerusalem!

Zion, praise your God!

He has strengthened the bars of your gates

he has blessed the children within you.

O praise the Lord, Jerusalem!

Alleluia!

He established peace on your borders,

he feeds you with finest wheat.

He sends out his word to the earth

and swiftly runs his command.

O praise the Lord, Jerusalem!

Alleluia!

He makes his word known to Jacob,

to Israel his laws and decrees.

He has not dealt thus with other nations;

he has not taught them his decrees.

O praise the Lord, Jerusalem!

Alleluia!

Gospel Acclamation	cf.Mk9:6

Alleluia, alleluia!

The heavens opened and the Father’s voice resounded

‘This is my Son, the Beloved. Listen to him.’

Alleluia!

EITHER:

Gospel	Mark 1:6-11 ©

You are my beloved Son, in whom I am well pleased

In the course of his preaching John 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.’

OR:

Alternative Gospel	Luke 3:23-38 ©

Genealogy of Jesus Christ, son of Adam, son of God

When he started to teach, Jesus was about thirty years old, being the son, as it was thought, of Joseph son of Heli, son of Matthat, son of Levi, son of Melchi, son of Jannai, son of Joseph, son of Mattathias, son of Amos, son of Nahum, son of Esli, son of Naggai, son of Maath, son of Mattathias, son of Semein, son of Josech, son of Joda, son of Joanan, son of Rhesa, son of Zerubbabel, son of Shealtiel, son of Neri, son of Melchi, son of Addi, son of Cosam, son of Elmadam, son of Er, son of Joshua, son of Joshua, son of Eliezer, son of Jorim, son of Matthat, son of Levi, son of Symeon, son of Judah, son of Joseph, son of Jonam, son of Eliakim, son of Melea, son of Menna, son of Mattatha, son of Nathan, son of David, son of Jesse, son of Obed, son of Boaz, son of Sala, son of Nahshon, son of Amminadab, son of Admin, son of Arni, son of Hezron, son of Perez, son of Judah, son of Jacob, son of Isaac, son of Abraham, son of Terah, son of Nahor, son of Serug, son of Reu, son of Peleg, son of Eber, son of Shelah, son of Cainan, son of Arphaxad, son of Shem, son of Noah, son of Lamech, son of Methuselah, son of Enoch, son of Jared, son of Mahalaleel, son of Cainan, son of Enos, son of Seth, son of Adam, son of God.

OR:

Alternative Gospel
Luke 3:23,31-34,36,38 ©

Genealogy of Jesus Christ, son of Adam, son of God

When he started to teach, Jesus was about thirty years old, being the son, as it was thought, of Joseph son of Heli,… son of Melea, son of Menna, son of Mattatha, son of Nathan, son of David, son of Jesse, son of Obed, son of Boaz, son of Sala, son of Nahshon, son of Amminadab, son of Admin, son of Arni, son of Hezron, son of Perez, son of Judah, son of Jacob, son of Isaac, son of Abraham, son of Terah, son of Nahor,… son of Cainan, son of Arphaxad, son of Shem, son of Noah, son of Lamech,… son of Enos, son of Seth, son of Adam, son of God.

Jesus, High Priest

We thank you, God our Father, for those who have responded to your call to priestly ministry.

Accept this prayer we offer on their behalf: Fill your priests with the sure knowledge of your love.

Open their hearts to the power and consolation of the Holy Spirit.

Lead them to new depths of union with your Son.

Increase in them profound faith in the Sacraments they celebrate as they nourish, strengthen and heal us.

Lord Jesus Christ, grant that these, your priests, may inspire us to strive for holiness by the power of their example, as men of prayer who ponder your word and follow your will.

O Mary, Mother of Christ and our mother, guard with your maternal care these chosen ones, so dear to the Heart of your Son.

Intercede for our priests, that offering the Sacrifice of your Son, they may be conformed more each day to the image of your Son, our Lord and Savior, Jesus Christ. Amen.

Saint John Vianney, universal patron of priests, pray for us and our priests

This icon shows Jesus Christ, our eternal high priest.

The gold pelican over His heart represents self-sacrifice.

The border contains an altar and grapevines, representing the Mass, and icons of Melchizedek and St. Jean-Baptiste Vianney.

Melchizedek: king of righteousness (left icon) was priest and king of Jerusalem. He blessed Abraham and has been considered an ideal priest-king.

St. Jean-Baptiste Vianney is the patron saint of parish priests.

Pray a Rosary each day for our nation.

1. Sign of the Cross: In the name of the Father, and of the Son, and of the Holy Spirit. Amen.

2. The Apostles Creed: I BELIEVE in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God, the Father Almighty; from there He shall come to judge the living and the dead.

I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.

3. The Lord's Prayer: OUR Father, who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.

4. (3) Hail Mary: HAIL Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and in the hour of our death. Amen. (Three times)

5. Glory Be: GLORY be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.

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

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

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

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

Final step -- The Sign of the Cross

The Mysteries of the Rosary By tradition, Catholics meditate on these Mysteries during prayers of the Rosary. The biblical references follow each of the Mysteries below.

The 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.

Daily Gospel Commentary

Christmas Weekday (January 6th)

Commentary of the day
Saint Leo the Great (?-c.461), Pope and Doctor of the Church
Letter 31 ; PL 54, 791 (trans. cf. Charles Feltoe, ©Select Library of Nicene and Post-Nicene Fathers)

"The book of the genealogy of Jesus Christ"

It is of no avail to say that our Lord, the Son of the blessed Virgin Mary, was true and perfect man unless we believe that he is so in the way that the Gospel declares. For Matthew says: “The book of the generation of Jesus Christ, the son of David, the son of Abraham” and follows the order of his human origin so as to bring the lines of his ancestry down to Joseph, to whom the Lord's mother was espoused. Whereas Luke, going backwards step by step, traces his succession to the first of the human race to show that the first Adam and the last Adam were of the same nature (3,23f.).

No doubt the Almighty Son of God could have appeared for the purpose of teaching and justifying in exactly the same way as he appeared, in the semblance of flesh, to the patriarchs and prophets: for instance, when he wrestled with Jacob (Gn 32,25) or engaged in a conversation with Abraham, not refusing his hospitality and even partaking of the food set before him (Gn 18). But these appearances were indications of that man whose reality they manifested, assumed from the stock of those same ancestors.

But the fulfilment of the mystery of our redemption, ordained from all eternity, was not assisted by any images because the Holy Spirit had not yet come down on the Virgin and the power of the Most High had not overshadowed her (Lk 1,35). Wisdom had not yet built herself a house within her undefiled body so that the Word might there become flesh and, the form of God and the form of a slave coming together in one person, the Creator of time might be born in time and he himself, through whom all things were made, might be brought forth in the midst of all things. For if the New Man had not been made in the likeness of sinful flesh and taken our old nature on himself and, being consubstantial with the Father, had deigned to be consubstantial with his mother also – yet without sin – the whole human race would be held captive under the devil's yoke and we should not be able to make use of the Conqueror's victory because it would have been won outside our nature. But it was from Christ's marvellous sharing of our nature that the mystery of regeneration shone upon us.

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January 6, 2018

Christmas Weekday

Reading 1 1 Jn 5:5-13

Responsorial Psalm PS147:12-13, 14-15, 19-20

Alleluia SEE Mk 9:6

Gospel Mk 1:7-11

Lk 3:23-38 or 3:23, 31-34, 36, 38

Readings at Mass

Feast of
the Holy Name of Jesus

January, 2018

The Holy Father's Prayer Intentions

That .........., and other religious minorities in Asian countries, may be able to practice their faith in full freedom.

Christmas Weekday (January 6th)