From: 1 John 1:1-4

Prologue

[1] That which was from the beginning, which we have heard, which we have
seen with our eyes, which we have looked upon and touched with our hands,
concerning the word of life — [2] the life was made manifest, and we saw it, and
testify to it, and proclaim to you the eternal life which was with the Father and
was made manifest to us — [3] that which we have seen and heard we proclaim
also to you, so that you may have fellowship with us; and our fellowship is with
the Father and with his Son Jesus Christ. [4] And we are writing this that our
joy may be complete.

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Commentary:

1-4. Since the time of the Fathers, these verses have been described as the pro-
logue”, like the prologue of the Fourth Gospel (Jn 1:1-18). In fact, there are many
similarities in doctrine, style and even language between the two.

Both passages sing the praises of the mystery of the Incarnation: the Word of
God who existed from all eternity, “from the beginning”, became man (has been
seen, heard, looked upon and touched) so that men might partake of divine life
— might have “fellowship”, communion, with the Father and the Son. Like the Go-
spel prologue, this one is written in a rhythmical way — “That which was..., which
we have heard..., which we have seen...”. And many of the ideas are the same —
for example, the reference to “the beginning” (cf. Jn 1:1); the term “the Word” to
refer to the second Person of the Blessed Trinity; the reference to “life” (cf. Jn 1:
4).

As St Bede points out, “from the very start of the epistle we are being taught the
divinity and, at the same time, the humanity of our God and Lord Jesus Christ”
(”In I Epist. S. Ioannis, ad loc.”).

1. “That which was from the beginning”: although the pronoun used is neuter —
as if to indicate the ineffable character of the mystery of Christ — the whole
phrase refers not to a thing or an abstract teaching, but to the divine Person of
the Son, who in the fullness of time was made manifest (v. 2), assuming a hu-
man nature. In other words, St John, as in his Gospel, is teaching that Jesus,
a historical person (the Apostles have lived with him, have seen him, have heard
him speak) is the eternal Word of God (cf. Jn 1:1 and note).

“That which we have heard,...seen...”: all those references to perception by the
senses show the Apostle’s desire to make it clear that God really did become
man. This may be because certain heretics were denying the Incarnation, or it
may simply be that he thought it necessary to spell out this fundamental truth
of our faith. He did so in the Gospel (cf., e.g., Jn 20:30-31); and in this letter we
frequently find phrases like “Jesus Christ has come in the flesh” (4:2); “Jesus
is the Christ” (2:22; cf. 5:1); “Jesus is the Son of God” (4:15; cf.5:1, 12,20).

We have recently been reminded that “the Church reverently preserved the mys-
tery of the Son of God, who was made man, and in the course of the ages and
of the centuries has propounded it for belief in a more explicit way”; moreover,
what the Church teaches “concerning the one and the same Christ the Son of
God, begotten before the ages in his divine nature and in time in his human na-
ture, and also concerning the eternal persons of the Most Holy Trinity, belongs
to the immutable truth of the Catholic faith” (SCDF, “Mysterium Filii Dei”, 2 and
6).

2. St John introduces this verse by way of parenthesis to explain what he means
by “the word of life”. In the Gospel he had written, “In him [the Word] was life” (Jn
1:4) and elsewhere he records Jesus’ statement, “I am the bread of life” (Jn 6:35,
48). These expressions declare that the Son of God has life in all its fullness, that
is, divine life, the source of all life, natural and supernatural. Jesus in fact identi-
fied himself with Life (cf. Jn 11:25; 14:6). By the Incarnation, the Word of God ma-
nifests true life and at the same time makes it possible for that life to be commu-
nicated to men — imperfectly, by means of grace, while they are in this world,
and perfectly in heaven, by means of the beatific vision (cf. 1 Jn 5: 12).

“And we testify to it”: the testimony of the Apostles is something unique in the
history of the Church, because (unlike those who succeed them) they know our
Lord personally, they have been “witnesses” of his life, death and resurrection
(cf. Lk 24:48; Acts 1:8).

“With the Father”: the Greek implies closeness, difference, and the mutual rela-
tionship between Father and Son, so providing a glimpse of the mystery of the
Blessed Trinity (cf. note on Jn 1:1).

3-4. This testimony about Christ is designed to lead to fellowship and complete
joy. Fellowship with the Apostles (the Greek word is “koinonia”) means, firstly,
having the same faith as those who lived with Jesus: “They saw our Lord in the
body,” St Augustine reminds us, “and they heard words from his lips and have
proclaimed them to us; we also have heard them, but we have not seen him [...].
They saw him, we do not see him, and yet we have fellowship with them, be-
cause we have the same faith” (”In Epist. Ioann. ad Parthos”, 1, 3).

To have fellowship with the Father and the Son we need to have the same faith
as the Apostles: “St John openly teaches that those who desire to partake of
union with God must first partake of union with the Church, learn the same faith
and benefit from the same sacraments as the Apostles received from the full-
ness of Truth made flesh” (St Bede, “In I Epist. S. Ioannis, ad loc.”). The Church,
the Second Vatican Council teaches, is not simply a collection of people who
think the same way; it is the people of God “whom Christ established as a com-
munion of life, love and truth” (”Lumen Gentium”, 9).

Fellowship, communion, with the Apostles, with the Church, has as its purpose
to bring about union with God (”with the Father and with his Son Jesus Christ”);
this is a subject St John develops over the course of this letter, as he previously
did in his Gospel (cf., e.g., Jn 17:20ff). Here he uses expressions such as “to
have the Son”, and, in respect of the Son, “to have the Father” (2:23; 5:11ff); “to
be in God” (2:5; 5:20); “to abide in God” (2:6, 24; 3:24; 4:13, 15, 16). This deep,
intimate communion means that, without losing his personality, man shares in
a wonderful and real way in the life of God himself. If Sacred Scripture uses ma-
ny different expressions in this connection, it is due to the fact that the human
mind, because it is so limited, cannot fully grasp the marvelous truth of commu-
nion with God.

Complete joy is the outcome of this communion. Most manuscripts say “our
joy”; others, including the Vulgate, say “your joy”. The difference is not impor-
tant, because “our” involves the Apostles and the faithful, particularly in view of
the mutual fellowship previously mentioned (cf. Jn 15:11; 17:13). This joy, which
will reach its fullness in the next life, is already in this life in some sense com-
plete, insofar as knowledge of Jesus is the only thing that can satisfy man’s
aspirations.

1:5-2:29. This section describes what communion with God is, and the demands
it makes on us. We can say there are two parts in the section: the first (1:5 - 2:
11) teaches that communion with God means walking in the light and, therefore,
rejecting sin and keeping the commandments. The second (2:12-19) warns the
readers to guard against worldly concupiscence and not trust false teachers.

St John is writing as a pastor of souls who has lived the life of the Lord and reflec-
ted deeply upon it. His teaching interweaves truths of faith with moral and asceti-
cal demands because he wants Christians to live in a way consistent with their
faith. Therefore, the text does not really divide into a doctrinal section and a mo-
ral section.

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

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

From: John 20:1a, 2-8

The Empty Tomb

[1a] Now on the first day of the week Mary Magdalene came to the tomb early.
[2] So she ran, and went to Simon Peter and the other disciple, the one whom
Jesus loved, and said to them, “They have taken the Lord out of the tomb, and
we do not know where they have laid Him.” [3] Peter then came out with the
other disciple, and they went toward the tomb. [4] They both ran, but the other
disciple outran Peter and reached the tomb first; [5] and stooping to look in, he
saw the linen cloths lying there, but he did not go in. [6] Then Simon Peter
came, following him, and went into the tomb; he saw the linen cloths lying, [7]
and the napkin, which had been on His head, not lying with the linen cloths but
rolled up in a place by itself. [8] Then the other disciple, who reached the tomb
first, also went in, and he saw and believed.

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Commentary:

1-2. All four Gospels report the first testimonies of the holy women and the dis-
ciples regarding Christ’s glorious resurrection, beginning with the fact of the emp-
ty tomb (cf. Matthew 28:1-15; Mark 16:1ff; Luke 24:1-12) and then telling of the
various appearances of the risen Jesus.

Mary Magdalene was one of the women who provided for our Lord during His jour-
neys (Luke 8:1-3); along with the Virgin Mary she bravely stayed with Him right
up to His final moments (John 19:25), and she saw where His body was laid
(Luke 23:55). Now, after the obligatory Sabbath rest, she goes to visit the tomb.
The Gospel points out that she went “early, when it was still dark”: her love and
veneration led her to go without delay, to be with our Lord’s body.

4. The Fourth Gospel makes it clear that, although the women, and specifically
Mary Magdalene, were the first to reach the tomb, the Apostles were the first
to enter it and see the evidence that Christ had risen (the empty tomb, the linen
clothes “lying” and the napkin in a place by itself). Bearing witness to this will be
an essential factor in the mission which Christ will entrust to them: “You shall be
My witnesses in Jerusalem ... and to the end of the earth” (Acts 1:8; cf. Acts 2:
32).

John, who reached the tomb first (perhaps because he was the younger), did not
go in, out of deference to Peter. This is an indication that Peter was already re-
garded as leader of the Apostles.

5-7. The words the Evangelist uses to describe what Peter and he saw in the
empty tomb convey with vivid realism the impression it made on them, etching on
their memory details which at first sight seem irrelevant. The whole scene inside
the tomb in some way caused them to intuit that the Lord had risen. Some of the
words contained in the account need further explanation, so terse is the transla-
tion.

“The linen clothes lying there”: the Greek participle translated as “lying there”
seems to indicate that the clothes were flattened, deflated, as if they were em-
ptied when the body of Jesus rose and disappeared — as if it had come out of the
clothes and bandages without their being unrolled, passing right through them
(just as later He entered the Cenacle when the doors were shut). This would ex-
plain the clothes being “fallen”, “flat” “lying”, which is how the Greek literally tran-
slates, after Jesus’ body — which had filled them — left them. One can readily un-
derstand how this would amaze a witness, how unforgettable the scene

“The napkin...rolled up in a place by itself”: the first point to note is that the nap-
kin, which had been wrapped round the head, was not on top of the clothes, but
placed on one side. The second, even more surprising thing is that, like the
clothes, it was still rolled up but, unlike the clothes, it still had a certain volume,
like a container, possibly due to the stiffness given it by the ointments: this is
what the Greek participle, here translated as “rolled”, seems to indicate.

From these details concerning the empty tomb one deduces that Jesus’ body
must have risen in a heavenly manner, that is, in a way which transcended the
laws of nature. It was not only a matter of the body being reanimated as hap-
pened, for example, in the case of Lazarus, who had to be unbound before he
could walk (cf. John 11:44).

8-10. As Mary Magdalene had told them, the Lord was not in the tomb; but the
two Apostles realized that there was no question of any robbery, which was what
she thought had happened, because they saw the special way the clothes and
napkin were; they know began to understand what the Master had so often told
them about His death and resurrection (cf. Matthew 16:21; Mark 8:31; Luke
9:22; etc.; cf. also the notes on Mt. 12:39-40 and Lk 18:31-40).

The empty tomb and the other facts were perceptible to the senses; but the re-
surrection, even though it had effects that could be tested by experience, re-
quires faith if it is to be accepted. Christ’s resurrection is a real, historic fact: His
body and soul were reunited. But since His was a glorious resurrection unlike La-
zarus’, far beyond our capacity in this life to understand what happened, and out-
side the scope of sense experience, a special gift of God is required — the gift of
faith — to know and accept as a certainty this fact which, while it is historical, is
also supernatural. Therefore, St. Thomas Aquinas can say that “the individual ar-
guments taken alone are not sufficient proof of Christ’s resurrection, but taken to-
gether, in a cumulative way, they manifest it perfectly. Particularly important in
this regard are the spiritual proofs (cf. specially Luke 24:25-27), the angelic testi-
mony (cf. Luke 24:4-7) and Christ’s own post-resurrection word confirmed by mi-
racles (cf. John 3:13; Matthew 16:21; 17:22; 20:18)” (St. Thomas Aquinas, “Sum-
ma Theologiae”, III, q. 55, a. 6 ad 1).

In addition to Christ’s predictions about His passion, death and resurrection (cf.
John 2:19; Matthew 16:21; Mark 9:31; Luke 9:22), the Old Testament also fore-
tells the glorious victory of the Messiah and, in some way, His resurrection (cf.
Psalm 16:9; Isaiah 52:13; Hosea 6:2). The Apostles begin to grasp the true mea-
ning of Sacred Scripture after the resurrection, particularly once they receive the
Holy Spirit, who fully enlightens their minds to understand the content of the
Word of God. It is easy to imagine the surprise and elation they all feel when
Peter and John tell them what they have seen in the tomb.

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 1:1-4 ©

The Word, who is life - this is our subject

Something which has existed since the beginning,

that we have heard,

and we have seen with our own eyes;

that we have watched

and touched with our hands:

the Word, who is life –

this is our subject.

That life was made visible:

we saw it and we are giving our testimony,

telling you of the eternal life

which was with the Father and has been made visible to us.

What we have seen and heard

we are telling you

so that you too may be in union with us,

as we are in union

with the Father

and with his Son Jesus Christ.

We are writing this to you to make our own joy complete.

Responsorial Psalm
Psalm 96(97):1-2,5-6,11-12 ©

Rejoice, you just, in the Lord.

The Lord is king, let earth rejoice,

let all the coastlands be glad.

Cloud and darkness are his raiment;

his throne, justice and right.

Rejoice, you just, in the Lord.

The mountains melt like wax

before the Lord of all the earth.

The skies proclaim his justice;

all peoples see his glory.

Rejoice, you just, in the Lord.

Light shines forth for the just

and joy for the upright of heart.

Rejoice, you just, in the Lord;

give glory to his holy name.

Rejoice, you just, in the Lord.

Gospel Acclamation	cf.Te Deum

Alleluia, alleluia!

We praise you, O God,

we acknowledge you to be the Lord.

The glorious company of the apostles praise you, O Lord.

Alleluia!

Gospel	John 20:2-8 ©

The other disciple saw, and he believed

On the first day of the week Mary of Magdala came running to Simon Peter and the other disciple, the one Jesus loved. ‘They have taken the Lord out of the tomb’ she said ‘and we don’t know where they have put him.’

So Peter set out with the other disciple to go to the tomb. They ran together, but the other disciple, running faster than Peter, reached the tomb first; he bent down and saw the linen cloths lying on the ground, but did not go in. Simon Peter who was following now came up, went right into the tomb, saw the linen cloths on the ground, and also the cloth that had been over his head; this was not with the linen cloths but rolled up in a place by itself. Then the other disciple who had reached the tomb first also went in; he saw and he believed.

John
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	John 20
1.	AND on the first day of the week, Mary Magdalen cometh early, when it was yet dark, unto the sepulchre; and she saw the stone taken away from the sepulchre.	Una autem sabbati, Maria Magdalene venit mane, cum adhuc tenebræ essent, ad monumentum : et vidit lapidem sublatum a monumento.	τη δε μια των σαββατων μαρια η μαγδαληνη ερχεται πρωι σκοτιας ετι ουσης εις το μνημειον και βλεπει τον λιθον ηρμενον εκ του μνημειου
2.	She ran, therefore, and cometh to Simon Peter, and to the other disciple whom Jesus loved, and saith to them: They have taken away the Lord out of the sepulchre, and we know not where they have laid him.	Cucurrit ergo, et venit ad Simonem Petrum, et ad alium discipulum, quem amabat Jesus, et dicit illis : Tulerunt Dominum de monumento, et nescimus ubi posuerunt eum.	τρεχει ουν και ερχεται προς σιμωνα πετρον και προς τον αλλον μαθητην ον εφιλει ο ιησους και λεγει αυτοις ηραν τον κυριον εκ του μνημειου και ουκ οιδαμεν που εθηκαν αυτον
3.	Peter therefore went out, and that other disciple, and they came to the sepulchre.	Exiit ergo Petrus, et ille alius discipulus, et venerunt ad monumentum.	εξηλθεν ουν ο πετρος και ο αλλος μαθητης και ηρχοντο εις το μνημειον
4.	And they both ran together, and that other disciple did outrun Peter, and came first to the sepulchre.	Currebant autem duo simul, et ille alius discipulus præcucurrit citius Petro, et venit primus ad monumentum.	ετρεχον δε οι δυο ομου και ο αλλος μαθητης προεδραμεν ταχιον του πετρου και ηλθεν πρωτος εις το μνημειον
5.	And when he stooped down, he saw the linen cloths lying; but yet he went not in.	Et cum se inclinasset, vidit posita linteamina : non tamen introivit.	και παρακυψας βλεπει κειμενα τα οθονια ου μεντοι εισηλθεν
6.	Then cometh Simon Peter, following him, and went into the sepulchre, and saw the linen cloths lying,	Venit ergo Simon Petrus sequens eum, et introivit in monumentum, et vidit linteamina posita,	ερχεται ουν σιμων πετρος ακολουθων αυτω και εισηλθεν εις το μνημειον και θεωρει τα οθονια κειμενα
7.	And the napkin that had been about his head, not lying with the linen cloths, but apart, wrapped up into one place.	et sudarium, quod fuerat super caput ejus, non cum linteaminibus positum, sed separatim involutum in unum locum.	και το σουδαριον ο ην επι της κεφαλης αυτου ου μετα των οθονιων κειμενον αλλα χωρις εντετυλιγμενον εις ενα τοπον
8.	Then that other disciple also went in, who came first to the sepulchre: and he saw, and believed.	Tunc ergo introivit et ille discipulus qui venerat primus ad monumentum : et vidit, et credidit :	τοτε ουν εισηλθεν και ο αλλος μαθητης ο ελθων πρωτος εις το μνημειον και ειδεν και επιστευσεν

1. The first day of the week comes Mary Magdalene early, when it was yet dark, to the sepulcher, and sees the stone taken away from the sepulcher.
2. Then she runs, and comes to Simon Peter, and to the other disciple, whom Jesus loved, and says to them, They have taken away the Lord out of the sepulcher, and we know not where they have laid him.
3. Peter therefore went forth, and that other disciple, and came to the sepulcher.
4. So they ran both together: and the other disciple did outrun Peter, and came first to the sepulcher.
5. And he stooping down, and looking in, saw the linen clothes lying: yet went he not in.
6. Then comes Simon Peter following him, and went into the sepulcher, and seeing the linen clothes lie,
7. And the napkin, that was about his head, not lying with the linen clothes, but wrapped together in a place by itself:
8. Then went in also that other disciple, which came first to the sepulcher, and he saw, and believed.

CHRYS. The Sabbath being now over, during which it was unlawful to be there, Mary Magdalene could rest no longer, but came very early in the morning, to seek consolation at the grave: The first day of the week comes Mary Magdalene early, when it was yet dark, to the sepulcher.

AUG. Mary Magdalene, undoubtedly the most fervent in love, of all the women that ministered to our Lord; so that John deservedly mentions her only, and says nothing of the others who were with her, as we know from the other Evangelists.

AUG. Una sabbati is the day which Christians call the Lord's day, after our Lord's resurrection. Matthew calls it prima sabbati.

BEDE. Una sabbati, i.e. one day after the sabbath.

THEOPHYL. Or thus: The Jews called the days of the week sabbath, and the first day, one of the sabbaths, which day is a type of the life to come; for that life will be one day not cut short by any night, since God is the sun there, a sun which never sets. On this day then our Lord rose again, with an incorruptible body, even as we in the life to come shall put on incorruption.

AUG. What Mark says, Very early in the morning, at the rising of the sun, does not contradict John's words, when it was yet dark. At the dawn of day, there are yet remains of darkness, which disappear as the light breaks in. We must not understand Mark's words, Very early in the morning, at the rising of the sun, to mean that the sun was above the horizon, but rather what we ourselves ordinarily mean by the phrase, when we want any thing to be done very early, we say at the rising of the sun, i.e. some time before the sun is risen.

GREG. It is well said, When it was yet dark: Mary was seeking the Creator of all things in the tomb, and because she found Him not, thought He was stolen. Truly it was yet dark when she came to the sepulcher.

And sees the stone taken away from the sepulcher.

AUG. Now took place what Matthew only relates, the earthquake, and rolling away of the stone, and fight of the guards.

CHRYS. Our Lord rose while the stone and seal were still on the sepulcher. But as it was necessary that others should be certified of this, the sepulcher is opened after the resurrection, and so the fact confirmed. This it was which roused Mary. For when she saw the stone taken away, she entered not nor looked in, but ran to the disciples with all the speed of love. But as yet she knew nothing for certain about the resurrection, but thought that His body had been carried off.

GLOSS. And therefore she ran to tell the disciples, that they might seek Him with her, or grieve with her: Then she runs, and comes to Simon Peter, and to the other disciple, whom Jesus loved.

AUG. This is the way in which he usually mentions himself. Jesus loved all, but him in an especial and familiar way. And says to them, They have taken away the Lord out of the sepulcher, and we know not where they have laid Him.

GREG. She puts the part for the whole; she had come only to seek for the body of our Lord, and now she laments that our Lord, the whole of Him, is taken away.

AUG. Some of the Greek copies have, taken away my Lord, which is more expressive of love, and of the feeling of an handmaiden. But only a few have this reading.

CHRYS. The Evangelist does not deprive the woman of this praise, nor leaves out from shame, that they had the news first from her. As soon as they hear it, they hasten to the sepulcher.

GREG. But Peter and John before the others, for they loved most; Peter therefore went forth, and that other disciple, and came to the sepulcher.

THEOPHYL. But how came they to the sepulcher, while the soldiers were guarding it? an easy question to answer. After our Lord's resurrection and the earthquake, and the appearance of the angel at the sepulcher, the guards withdrew, and told the Pharisees what had happened.

AUG. After saying, came to the sepulcher he goes back and tells us how they came: So they ran both together: and the other disciple did outrun Peter, and came first to the sepulcher; meaning himself, but he always speaks of himself, as if he were speaking of another person.

CHRYS. On coming he sees the linen clothes set aside: And he stooping down, and looking in, saw the linen clothes lying. But he makes no further search: yet went he not in.

Peter on the other hand, being of a more fervid temper, pursued the search, and examined every thing: Then comes Simon Peter following him, and went into the sepulcher, and sees the linen clothes lie, and the napkin, that was about His head, not lying with the linen clothes, but wrapped together in a place by itself. Which circumstances were proof of His resurrection. For had they carried Him away, they would not have stripped Him; nor, if any had stolen Him, would they have taken the trouble to wrap up the napkin, and put it in a place by itself, apart from the linen clothes; but would have taken away the body as it was. John mentioned the myrrh first of all, for this reason, i.e. to show you that He could not have been stolen away. For myrrh would make the linen adhere to the body, and so caused trouble to the thieves, and they would never have been so senseless as to have taken this unnecessary pains about the matter.

After Peter however, John entered: Then went in also that other disciple, which came first to the sepulcher, and he saw, and believed.

AUG. i.e. That Jesus had risen again, some think: Ah, but what follows contradicts this notion. He saw the sepulcher empty, and believed what the woman had said: For as yet they knew not the Scripture, that He must rise again from the dead. If he did not yet know that He must rise again from the dead, he could not believe that He had risen. They had heard as much indeed from our Lord, and very openly, but they were so accustomed to hear parables from Him, that they tool; this for a parable, and thought He meant something else.

GREG. But this account of the Evangelist must not be thought to be without some mystical meaning. By John, the younger of the two, the synagogue; by Peter, the elder, the Gentile Church is represented: for as though the synagogue was before the Gentile Church as regards the worship of God, as regards time the Gentile world was before the synagogue. They ran together, because the Gentile world ran side by side with the synagogue from first to last, in respect of purity and community of life, though a purity and community of understanding they had not.

The synagogue came first to the sepulcher, but entered not: it knew the commandments of the law, and had heard the prophecies of our Lord's incarnation and death, but would not believe in Him who died. Then comes Simon Peter, and entered into the sepulcher: the Gentile Church both knew Jesus Christ as dead man, and believed in Him as living God. The napkin about our Lord's head is not found with the linen clothes, i.e. God, the Head of Christ, and the incomprehensible mysteries of the Godhead are removed from our poor knowledge; His power transcends the nature of the creature. And it is found not only apart, but also wrapped together; because of the linen wrapped together, neither beginning nor end is seen; and the height of the Divine nature had neither beginning nor end. And it is into one place: for where there is division, God is not; and they merit His grace, who do not occasion scandal by dividing themselves into sects.

But as a napkin is what is used in laboring to wipe the sweat of the brow, by the napkin here we may understand the labor of God: which napkin is found apart, because the suffering of our Redeemer is far removed from ours; inasmuch as He suffered innocently, that which we suffer justly; He submitted Himself to death voluntarily, we by necessity. But after Peter entered, John entered too; for at the end of the world even Judea shall be gathered in to the true faith.

THEOPHYL. Or thus: Peter is practical and prompt, John contemplative and intelligent, and learned in divine things. Now the contemplative man is generally beforehand in knowledge and intelligence, but the practical by his fervor and activity gets the advance of the other's perception, and sees first into the divine mystery.

Catena Aurea John 20

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 Luminous Mysteries or Mysteries of Light (Thursdays) see Rosarium Virginis Mariae
1. Jesus' Baptism in the Jordan (II Corinthians 5:21, Matthew 3:17 and parallels) [Spiritual fruit - Gratitude for the gift of Faith]
2. Jesus' self-manifestation at the wedding of Cana (John 2:1- 12) [Spiritual fruit - Fidelity]
3. Jesus' proclamation of the Kingdom of God, with His call to conversion (Mark 1:15, Mark 2:3-13; Luke 7:47- 48, John 20:22-23) [Spiritual fruit - Desire for Holiness]
4. Jesus' Transfiguration (Luke 9:35 and parallels) [Spiritual fruit - Spiritual Courage]
5. Jesus' institution of the Eucharist, as the sacramental expression of the Paschal Mystery. (Luke 24:13-35 and parallels, 1 Corinthians 11:24-25) [Spiritual fruit - Love of our Eucharistic Lord]

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December 27, 2018

Feast of Saint John, Apostle and Evangelist

Reading 1 1 Jn 1:1-4

Responsorial Psalm pS 97:1-2, 5-6, 11-12

Alleluia See Te Deum

Gospel Jn 20:1a and 2-8

A Child is Born

Readings at Mass