Catholic Caucus: Daily Mass Readings, 01-06-17, OM, St. Andre Bessette, Religious

USCCB.org/RNAB ^ | 01-06-17 | Revised New American Bible

[Salvation]

January 2017

Pope's Intentions

Universal: That those from diverse religious traditions and all people of good will may work together for peace.

Evangelization: That in this year dedicated to consecrated life, religious men and women may rediscover the joy of following Christ and strive to serve the poor with zeal.

[Salvation]

Daily Gospel Commentary

Christmas Weekday (January 6th)

Commentary of the day
Saint Irenaeus of Lyons (c.130-c.208), Bishop, theologian and martyr
Against the heresies, Book III, 22,3 ; 23,1 (SC 211, p. 439f. rev.)

"Son of Adam"

Luke gives us a genealogy that goes from Our Lord's birth to Adam, comprising seventy-two generations. In a certain sense he joins the end to the beginning and gives us to understand that our Lord is he who recapitulated in himself every nation spread abroad since the time of Adam, every human language and generation including that of Adam himself. For the same reason Paul calls Adam «the type of the one who was to come» (Rm 5:14) since the Word, the Creator of the universe, had sketched beforehand in Adam the future history of the humanity in which the Son of God would clothe himself...

In becoming the Firstborn from the dead (Col 1:18) and receiving the Fathers of old into his bosom, our Lord caused them to be reborn into the life of God. He became the first, the principle of the living, since Adam had become the principle of the dead... By beginning his genealogy with the Lord to make it go back to Adam Luke shows that it was not the forefathers who had given life to the Lord but, to the contrary, that it was he who caused them to be reborn into the Gospel of life. In the same way, the knot tied by the disobedience of Eve had been untied by the obedience of Mary, since what the virgin Eve had tied by her unbelief the Virgin Mary had untied by her faith.

Thus it was indispensable that, by coming to meet the lost sheep (Mt 18:12), recapitulating such a great history, seeking out the work he himself had fashioned (Lk 19:10; Gn 2:7), the Lord should save the man made in his own image and likeness (Gn 1:26), namely Adam.

[Salvation]

'Let us not reckon on a miracle of Providence, my children; let us not put off till the end of our life the care that we ought daily to take of our soul; let us labor while there is yet time. . .'

St. Jean Marie Baptiste Vianney, the Cure of Ars

[Salvation]

The Angelus

The Angel of the Lord declared to Mary:  And she conceived of the Holy Spirit.  Hail Mary, full of grace, the Lord is with thee; blessed art thou among women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death. Amen.  Behold the handmaid of the Lord: Be it done unto me according to Thy word.  Hail Mary . . .  And the Word was made Flesh: And dwelt among us.  Hail Mary . . .  Pray for us, O Holy Mother of God, that we may be made worthy of the promises of Christ.  Let us pray:  Pour forth, we beseech Thee, O Lord, Thy grace into our hearts; that we, to whom the incarnation of Christ, Thy Son, was made known by the message of an angel, may by His Passion and Cross be brought to the glory of His Resurrection, through the same Christ Our Lord. Amen.  "Hail, full of grace, the Lord is with you" (Lk 1:28)   "Blessed are you among women,  and blessed is the fruit of your womb" (Lk 1:42).

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Mark
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Mark 1
7.	And he preached, saying: There cometh after me one mightier than I, the latchet of whose shoes I am not worthy to stoop down and loose.	Et prædicabat dicens : Venit fortior post me, cujus non sum dignus procumbens solvere corrigiam calceamentorum ejus.	και εκηρυσσεν λεγων ερχεται ο ισχυροτερος μου οπισω μου ου ουκ ειμι ικανος κυψας λυσαι τον ιμαντα των υποδηματων αυτου
8.	I have baptized you with water; but he shall baptize you with the Holy Ghost.	Ego baptizavi vos aqua, ille vero baptizabit vos Spiritu Sancto.	εγω μεν εβαπτισα υμας εν υδατι αυτος δε βαπτισει υμας εν πνευματι αγιω
9.	And it came to pass, in those days, Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan.	Et factum est : in diebus illis venit Jesus a Nazareth Galilææ : et baptizatus est a Joanne in Jordane.	και εγενετο εν εκειναις ταις ημεραις ηλθεν ιησους απο ναζαρετ της γαλιλαιας και εβαπτισθη υπο ιωαννου εις τον ιορδανην
10.	And forthwith coming up out of he water, he saw the heavens opened, and the Spirit as a dove descending, and remaining on him.	Et statim ascendens de aqua, vidit cælos apertos, et Spiritum tamquam columbam descendentem, et manentem in ipso.	και ευθεως αναβαινων απο του υδατος ειδεν σχιζομενους τους ουρανους και το πνευμα ωσει περιστεραν καταβαινον επ αυτον
11.	And there came a voice from heaven: Thou art my beloved Son; in thee I am well pleased.	Et vox facta est de cælis : Tu es Filius meus dilectus, in te complacui.	και φωνη εγενετο εκ των ουρανων συ ει ο υιος μου ο αγαπητος εν ω ευδοκησα

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7. And preached, saying, There comes one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose.
8. I indeed have baptized you with water: but he shall baptize you with the Holy Ghost.

GLOSS. He said this to do away with the opinion of the crowd, which throughout that he was the Christ; but he announces that Christ is mightier than he, who was to remit sins, which he himself could not do.

PSEUDO-JEROME; Who again is mightier than the grace, by which sins are washed away which John signifies? He who seven times and seventy times seven remits sun. Grace indeed comes first, but remits sins once only by baptism, but mercy reaches to the wretched from Adam up to Christ through seventy-seven generations, and up to one hundred and forty-four thousand.

PSEUD-CHRYS. But lest he should be thought to say this by way of comparing himself to Christ, he subjoins, Of whom I am not worthy, &c. It is not however the same thing to loose the shoe-latchet, which Mark here says, and to carry his shoes, which Matthew says. And indeed the Evangelists following the order of the narrative, and not able to err in any thing, say that John spoke each of these sayings in a different sense. But commentators on this passage have expounded each in a different way. For he means by the latchet, the tie of the shoe. He says this therefore to extol time excellence of the power of Christ, and the greatness of His divinity; as if he said, Not even in the station of his servant aunt am I worthy to be reckoned. For it is a great thing to contemplate, as it were stooping down, those things which belong to the body of Christ, and to see from below tine image of things above, and to untie each of those mysteries, about the incarnation of Christ, which cannot be unraveled.

PSEUDO-JEROME; The shoe is in the extremity of the body; for in the end the Incarnate Savior is coming for justice, violence it is said by the prophet, Over Edom will I cast out my shoe.

GREGORY; Shoes also are made from the skins of dead animals. The Lord, therefore, coming incarnate, appeared as it were with shoes on His feet, for he assumed in His divinity the dead skins of our corruption. Or else; it was a custom among the ancients, that if a man refused to take as his wife the woman whom he ought to take, he who offered himself as her husband by right of kindred took off that man's shoe. Rightly then does he proclaim himself unworthy to loose his shoe-latchet, as if he said openly, I cannot make bare the feet of the Redeemer, for I usurp not the name of the Bridegroom, a thing which is above my deserts.

THEOPH. Some persons also understand it thus; all who came to John, and were baptized, through penitence were loosed from the bands of their sins by believing in Christ. John then in this way loosed the shoe-latchet of all the others, that is, the bands of sin. But Christ's shoe-hatchet he was not able to unloose, because be found no sin in Him.

BEDE; Thus then John proclaims the Lord not yet as God, or the Son of God, but only as a man mightier than himself. For his ignorant hearers were not yet capable of receiving the hidden things of so great a Sacrament, that the eternal Son of God, having taken upon Him the nature of man, bad been lately born into the world of a virgin; but gradually by the acknowledgment of His glorified lowliness, they were to be introduced to the belief of His Divine Eternity. To these words, however, he subjoins, as if covertly declaring that he was the true God, I baptize you with water, but he shall baptize you with the Holy Ghost. For who can doubt, that none other but God can give the grace of the Holy Ghost.

JEROME; For what is the difference between water and the Holy Ghost, who was borne over the face of the waters? Water is the ministry of man; but the Spirit is ministered by God.

BEDE; Now we are baptized by the Lord in the Holy Ghost, not only when in the day of our baptism, we are washed in the fount of life, to the remission of our sins, but also daily by the grace of the same Spirit we are inflamed, to do those things which please God.

9. And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan.
10. And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him:
11. And there came a voice from heaven, saying, You are my beloved Son, in whom I am well pleased.

PSEUDO-JEROME; Mark the Evangelist, like a hart, longing after the fountains of water, leaps forward over places, smooth and steep; and, as a bee laden with honey, he sips the tops of the flowers. Wherefore he has shown us in his narrative Jesus coming from Nazareth, saying, And it came to pass in those days, &c.

PSEUD-CHRYS. Forasmuch as he was ordaining a new baptism, He came to the baptism of John, which, in respect of His own baptism, was incomplete, but different from the Jewish baptism, as being between both. He did this that He might show, by the nature of His baptism, that He was not baptized for the remission of sins, nor as wanting the reception of the Holy Ghost: for the baptism of John was destitute of both these. But He was baptized that He might be made known to all, that they might believe on Him and fulfill all righteousness, which is keeping of the commandments: for it had been commanded to men that they should submit to the prophet's baptism.

BEDE; He was baptized, that by being baptized Himself He might show His approval of John's baptism, and that by sanctifying the waters of Jordan through time descent of the dove, He might show the coming of time Holy Ghost in the laver of believers; whence there follows, And straight away coming up out of the water, he saw the heavens opened, and the Holy Spirit like a dove descending and resting upon him But the heavens are opened, not by the closing of the elements, but the eyes of the spirit to which Ezekiel in the beginning of his book relates that they are opened, or this His seeing the heavens opened after baptism was done for our sakes, to whom the door of the kingdom of heaven is opened by the laver of regeneration.

PSEUD-CHRYS. Or else, that from heaven sanctification might be given to men, and earthly things he joined to heavenly. But the Holy Spirit is said to have descended upon Him, not as if He then first came to Him, for He never had left Him; but that He might show forth the Christ, Who was preached by John, and point Him to all as it were by the finger of faith.

BEDE; This is event also, in which the Holy Ghost was seen to come down upon baptism, was a sign of spiritual grace to be given to us in baptism.

PSEUDO-JEROME; But this is the anointing of Christ according to the flesh, namely, the Holy Ghost, of which anointing it is said, God, even your God, has anointed you with the oil of gladness above your fellows.

BEDE; Well indeed in the shape of a dove did the Holy Ghost come down, for it is an animal of great simplicity, and far removed from the malice of gall, that in a figure He might show us that He looks out for simple hearts, and deigns not to dwell in the minds of the wicked.

PSEUDO-JEROME; Again, the Holy Ghost came down in the shape of a dove, because in the Canticles it is sung of the Church: My bride, my love, my beloved, my dove. Bride in the Patriarchs, love in the Prophets, near of kin in Joseph and Mary, beloved in John the Baptist, dove in Christ and His Apostles: to whom it is said, Be you wise as serpents, and harmless as doves.

BEDE; Now the Dove sat on the head of Jesus, lest any one should think that the voice of the Father was addressed to John and not to Christ. And well did he add, abiding on Him; for this is peculiar to Christ, that the Holy Ghost once filling Him should never leave Him. For sometimes to His faithful disciples the grace of the Spirit is conferred for signs of virtue, and for the working of miracles, sometimes it is taken away; though for the working of piety and righteousness, for the preservation of love to God and to one's neighbor, the grace of the Spirit is never absent. But the voice of the Father showed, that he himself, who came to John to be baptized with the others, was the very Son of God, willing to baptize with the Holy Spirit, whence there follows, And there came a voice from heaven, You are my beloved Son, in you I am well pleased. Not that this informed the Son Himself of a thing of which he was ignorant, but it shows to us what we ought to believe.

AUG. Wherefore Matthew relates what the voice said, This is my beloved Son; for he wished to show that the words, This is My Son, were in fact said, that thus the persons who heard it might know that he, and not another, was the Son of God. But, if you ask, which of these two sounded forth in that voice, take which you will, only remember, that the Evangelists, though not relating the same form of speaking, relate the same meaning. And that God delighted Himself in His Son, we are reminded in these words, In you I am well pleased.

BEDE; The same voice has taught us, that we also, by the water of cleansing, and by the Spirit of sanctification, may he made the sons of God. The mystery of the Trinity also is shown forth in the baptism; the Son is baptized, the Spirit comes down in the shape of a dove, the voice of the Father bearing witness to the Son is heard.

PSEUDO-JEROME; Morally also it may be interpreted; we also, drawn aside from the fleeting world by the smell and purity of flowers, run with the young maidens after the bridegroom, and are washed in the sacrament of baptism, from the two fountains of the love of God, and of our neighbor, by the grace of remission, and mounting up by hope gaze upon heavenly mysteries with the eyes of a clean heart. Then we receive in a contrite and lowly spirit, with simplicity of heart, the Holy Spirit, who comes down to the meek, and abides in us, by a never-failing charity. And the voice of the Lord from heaven is directed to us the beloved of God; Blessed are the peacemakers, for they shall be called the sons of God; and then the Father, with the Son and the Holy Spirit, is well-pleased with us, when we are made one spirit with God.

Catena Aurea Mark 1

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The Baptism of the Lord

Late 16c.
Northern Greece

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Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 3
23.	And Jesus himself was beginning about the age of thirty years; being (as it was supposed) the son of Joseph, who was of Heli, who was of Mathat,	Et ipse Jesus erat incipiens quasi annorum triginta, ut putabatur, filius Joseph, qui fuit Heli, qui fuit Mathat,	και αυτος ην ο ιησους ωσει ετων τριακοντα αρχομενος ων ως ενομιζετο υιος ιωσηφ του ηλι
24.	Who was of Levi, who was of Melchi, who was of Janne, who was of Joseph,	qui fuit Levi, qui fuit Melchi, qui fuit Janne, qui fuit Joseph,	του ματθατ του λευι του μελχι του ιαννα του ιωσηφ
25.	Who was of Mathathias, who was of Amos, who was of Nahum, who was of Hesli, who was of Nagge,	qui fuit Mathathiæ, qui fuit Amos, qui fuit Nahum, qui fuit Hesli, qui fuit Nagge,	του ματταθιου του αμως του ναουμ του εσλι του ναγγαι
26.	Who was of Mahath, who was of Mathathias, who was of Semei, who was of Joseph, who was of Juda,	qui fuit Mahath, qui fuit Mathathiæ, qui fuit Semei, qui fuit Joseph, qui fuit Juda,	του μααθ του ματταθιου του σεμει του ιωσηφ του ιουδα
27.	Who was of Joanna, who was of Reza, who was of Zorobabel, who was of Salathiel, who was of Neri,	qui fuit Joanna, qui fuit Resa, qui fuit Zorobabel, qui fuit Salatheil, qui fuit Neri,	του ιωαναν του ρησα του ζοροβαβελ του σαλαθιηλ του νηρι
28.	Who was of Melchi, who was of Addi, who was of Cosan, who was of Helmadan, who was of Her,	qui fuit Melchi, qui fuit Addi, qui fuit Cosan, qui fuit Elmadan, qui fuit Her,	του μελχι του αδδι του κωσαμ του ελμωδαμ του ηρ
29.	Who was of Jesus, who was of Eliezer, who was of Jorim, who was of Mathat, who was of Levi,	qui fuit Jesu, qui fuit Eliezer, qui fuit Jorim, qui fuit Mathat, qui fuit Levi,	του ιωση του ελιεζερ του ιωρειμ του ματθατ του λευι
30.	Who was of Simeon, who was of Judas, who was of Joseph, who was of Jona, who was of Eliakim,	qui fuit Simeon, qui fuit Juda, qui fuit Joseph, qui fuit Jona, qui fuit Eliakim,	του συμεων του ιουδα του ιωσηφ του ιωναν του ελιακειμ
31.	Who was of Melea, who was of Menna, who was of Mathatha, who was of Nathan, who was of David,	qui fuit Melea, qui fuit Menna, qui fuit Mathatha, qui fuit Natham, qui fuit David,	του μελεα του μαιναν του ματταθα του ναθαν του δαυιδ
32.	Who was of Jesse, who was of Obed, who was of Booz, who was of Salmon, who was of Naasson,	qui fuit Jesse, qui fuit Obed, qui fuit Booz, qui fuit Salmon, qui fuit Naasson,	του ιεσσαι του ωβηδ του βοοζ του σαλμων του ναασσων
33.	Who was of Aminadab, who was of Aram, who was of Esron, who was of Phares, who was of Judas,	qui fuit Aminadab, qui fuit Aram, qui fuit Esron, qui fuit Phares, qui fuit Judæ,	του αμιναδαβ του αραμ του εσρωμ του φαρες του ιουδα
34.	Who was of Jacob, who was of Isaac, who was of Abraham, who was of Thare, who was of Nachor,	qui fuit Jacob, qui fuit Isaac, qui fuit Abrahæ, qui fuit Thare, qui fuit Nachor,	του ιακωβ του ισαακ του αβρααμ του θαρα του ναχωρ
35.	Who was of Sarug, who was of Ragau, who was of Phaleg, who was of Heber, who was of Sale,	qui fuit Sarug, qui fuit Ragau, qui fuit Phaleg, qui fuit Heber, qui fuit Sale,	του σερουχ του ραγαυ του φαλεγ του εβερ του σαλα
36.	Who was of Cainan, who was of Arphaxad, who was of Sem, who was of Noe, who was of Lamech,	qui fuit Cainan, qui fuit Arphaxad, qui fuit Sem, qui fuit Noë, qui fuit Lamech,	του καιναν του αρφαξαδ του σημ του νωε του λαμεχ
37.	Who was of Mathusale, who was of Henoch, who was of Jared, who was of Malaleel, who was of Cainan,	qui fuit Methusale, qui fuit Henoch, qui fuit Jared, qui fuit Malaleel, qui fuit Cainan,	του μαθουσαλα του ενωχ του ιαρεδ του μαλελεηλ του καιναν
38.	Who was of Henos, who was of Seth, who was of Adam, who was of God.	qui fuit Henos, qui fuit Seth, qui fuit Adam, qui fuit Dei.	του ενως του σηθ του αδαμ του θεου

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23. And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli,
24. Which was the son of Matthat, which was the son of Levi, which was the son of Melchi, which was the son of Janna, which was the son of Joseph,
25. Which was the son of Mattathias, which was the son of Amos, which was the son of Naum, which was the son of Esli, which was the son of Nagge,
26. Which was the son of Maath, which was the son of Mattathias, which was the son of Semei, which was the son of Joseph, which was the son of Juda,
27. Which was the son of Joanna, which was the son of Rhesa, which was the son of Zorobabel, which was the son of Salathiel, which was the son of Neri,
28. Which was the son of Melchi, which was the son of Addi, which was the son of Cosam, which was the son of Elmodam, which was the son of Er,
29. Which was the son of Jose, which was the son of Eliezer, which was the son of Jorim, which was the son of Matthat, which was the son of Levi,
30. Which was the son of Simeon, which was the son of Juda, which was the son of Joseph, which was the son of Jonan, which was the son of Eliakim,
31. Which was the son of Melea, which was the son of Menan, which was the son of Mattatha, which was the son of Nathan, which was the son of David,
32. Which was the son of Jesse, which was the son of Obed, which was the son of Booz, which was the son of Salmon, which was the son of Naasson,
33. Which was the son of Aminadab, which was the son of Aram, which was the son of Esrom, which was the son of Phares, which was the son of Juda,
34. Which was the son of Jacob, which was the son of Isaac, which was the son of Abraham, which was the son of Thara, which was the son of Nachor,
35. Which was the son of Saruch, which was the son of Ragau, which was the son of Phalec, which was the son of Heber, which was the son of Sala,
36. Which was the son of Cainan, which was the son of Arphaxad, which was the son of Sem, which was the son of Noah, which was the son of Lamech,
37. Which was the son of Mathusala, which was the son of Enoch, which was the son of Jared, which was the son of Maleleel, which was the son of Cainan,
38. Which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the son of God.

ORIGEN; Having related our Lord's baptism, he next enters upon the generation of the Lord, not bringing it down from the higher to the lower, but beginning with Christ, he carries it up to God Himself. Hence he says, And Jesus Himself began. For when He was baptized, and had Himself undergone the mystery of the second birth, then He is said to have begun, that you also mightiest destroy this first birth and be born in the second.

GREG. NAZ. We must therefore consider who He was who was baptized, and by whom and when: seeing He was pure, baptized by John, and at a time when His miracles had begun, that we might thence derive the lesson of purifying ourselves beforehand, and of embracing humility, and of not beginning to preach until the maturity of our spiritual and natural life. The first of these was said for their sakes who are receiving baptism; for although the gift of baptism brings remission, yet we must fear lest we return again to our vomit. The second is pointed at those who exalt themselves against the stewards of the mysteries, whom they may excel in rank. The third was uttered for those who trust in their youth, and imagine that any age is fit for promotion and teaching. Jesus is cleansed, and cost you despise purification? By John, and cost you say ought against your teacher. At thirty years old, but cost you in teaching precede your elders? But the example of Daniel and the like are ready in your mouth, for every guilty person is ready with an answer. But that is not the law of the Church which seldom happens, as neither does a single swallow make the spring.

CHRYS. Or, He waited accomplishing the whole law until that age which takes in every sin, that none might say that He abrogated the law because He was not able to fulfill it.

GREEK EX. For this reason also He came at thirty years to be baptized, to show that spiritual regeneration makes men perfect as far as regards their spiritual life.

THEOPHYL; The thrice ten years also which our Savior had passed when He was baptized might intimate also the mystery of our baptism, because of the faith in the Trinity, and the obedience to the Decalogue.

GREG. NAZ. Still must a child be baptized if necessity demands it. For it is better to be insensibly sanctified, than to pass from this life unsealed. But you will say, Christ is baptized at thirty years old, and He was Clod, but you bid us to hasten our baptism. In that you said God, the objection was done away: He needed no cleansing, nor was any danger hanging over Him while He put off His baptism. But with you it extends to no slight calamity, if you pass from this life born in corruption, but not if you have put on the robe of incorruption. And truly it is a blessed thing to keep unsullied the clean robe of baptism, but it is better at times to be slightly stained, than to be altogether devoid of grace.

CYRIL; Although in truth Christ had no father according to the flesh, yet some fancied he had a father. Hence it follows, As was supposed the son of Joseph.

AMBROSE; Rightly as was supposed, since in reality He was not, but was supposed to be so, because Mary who was espoused to Joseph was His mother. But we might doubt why the descent of Joseph is described rather than that of Mary, (seeing that Mary brought forth Christ of the Holy Spirit, while Joseph seemed to be out of the line of our Lord's descent,) were we not informed of the custom of the Holy Scripture, which always seeks the origin of the husband, and especially in this case, since in Joseph's descent we also find that of Mary. For Joseph being a just man took a wife really from his own tribe and country, and so at the time of the taxing Joseph went up from the family and country of David to be taxed with Mary his wife. She who gives in the returns from the same family and country, shows herself to be of that family and country. Hence He goes on in the descent of Joseph, and adds, Who was the son of Eli. But let us consider the fact, that St. Matthew makes Jacob, who was the father of Joseph, to be son of Nathan, but Luke says that Joseph (to whom Mary was espoused) was the son of Eli. How then could there be two fathers, (namely, Eli and Jacob,) to one man.

GREG. NAZ. But some say that there is one succession from David to Joseph, which each Evangelist relates under different names. But this is absurd, since at the beginning of this genealogy, two brothers come in Nathan and Salomon, from whom the lines are carried in different ways.

EUSEB. Let us then more carefully explain the meaning of the words themselves. For if when Matthew affirmed Joseph to be the son of Jacob, Luke had in like manner affirmed that Joseph was the son of Eli, there would be some dispute. But seeing the case is that Matthew gives his opinion, Luke repeats the common opinion of many, not his own, saying, as was supposed, I do not think that there is any room for doubt. For since there were among the Jews different opinions of the genealogy of Christ, and yet all traced Him up to David because to him the promises were made, while many affirmed that Christ would come through Solomon and the other kings, some shunned this opinion because of the many crimes related of their kings, and because Jeremiah said of Jechonias that "a man should not rise of his seed to sit on the throne of David." This last view Luke takes, though conscious that Matthew gives the real truth of the genealogy. This is the first reason. The next is a deeper one. For Matthew when he began to write of the things before the conception of Mary and the birth of Jesus in the flesh, very fitly as in a history commences with the ancestry in the flesh, and descending from thence deduces His generation from those who went before. For when the Word of God became flesh, He descended. But Luke hastens forward to the regeneration which takes place in baptism, and then gives another succession of families, and rising up from the lowest to the highest, keeps out of sight those sinners of whom Matthew makes mention, (because that he who is born again in God is separated from his guilty parents, being made the son of God,) and relates those who have led a virtuous life in the sight of God. For thus it was said to Abraham, You shall set out to your fathers, not fathers in the flesh, but in God, on account of their likeness in virtue. To him therefore who is born in God he ascribes parents who are according to God on account of this resemblance in character.

AUG. Or in another way; Matthew descends from David through Salomon to Joseph: but Luke beginning from Eli, who was in the line of our Savior, ascends through the line of; Nathan the son of David, and joins the tribes of Eli and Joseph, showing that they are both of the same family, and thereby that the Savior was not only the Son of Joseph, but also of Eli. For by the same reason by which the Savior is called the son of Joseph, he is also the son of Eli, and of all the rest who are of the same tribe. Hence that which the Apostle says, Of whom are the fathers, and from whom. Christ came according to the flesh.

AUG. Or there occur three reasons, by one of which the Evangelist was led. For either one Evangelist has mentioned the father by whom Joseph was, begotten, but the other his maternal grandfather, or some one of his ancestors. Or one of the fathers mentioned was the natural father of Joseph, the other his father who had adopted him. Or after the manner of the Jews, when a man has died without children, the next of kin taking his wife ascribes to his dead kinsman the son whom he has himself begotten.

AMBROSE; For it is related that Matthas, who was descended from Salomon, begat Jacob as his son, and died leaving his wife living, whom Melchi took unto him as wife, and from her Eli was born. Again, Eli, when his brother Jacob died without children, was joined to his brother's wife, and begot a son Joseph, who according to law is called the son of Jacob, since Eli raised up seed to his deceased brother, according to the: order of the ancient law.

THEOPHYL; Or else, Jacob, taking the wife of his brother Eli who had died without children according to the command of the law, begot Joseph, by natural parentage his own son, but by the ordinance of the law the son of Eli.

AUG. It is most probable that Luke took the origin by adoption, as not being willing to say that Joseph, was begotten by him whose son he related him to be. For more easily is a man said to be his son by whom he was adopted, than to be begotten by him from whose flesh he was not born. But Matthew saying, "Abraham begat Isaac, and Isaac begat Jacob," and continuing in the word "begat," until at last he says, but "Jacob begat Joseph," has sufficiently expressed that he has carried through the succession of the fathers, to that father by whom Joseph was not adopted, but begotten. Although even supposing that Luke should say that Joseph was begotten by Eli, neither ought that word to perplex us. For it is not absurd to say that a man has begotten not in the flesh but in love the Son whom he has adopted. But rightly has Luke taken the origin by adoption, for by adoption are we made the sons of God, by believing on the Son of God, but by His birth in the flesh, the Son of God has rather for our sakes become the Son of man.

CHRYS But because this part of the Gospel consists of a series of names, men think there is nothing valuable to be derived therefrom. Lest then we should feel this, let us try to examine every step. For from the mere name we may extract an abundant treasure, for names are indicative of many things. For they savor of the Divine mercy and the offerings of thanks by women, who when they obtained sons gave a name significant of the gift.

GLOSS. By interpretation then Eli means, "My God," or "climbing"; Who was the son of Matthat, i.e. "forgiving sins." Who was as the son of Levi, i.e. "being added."

AMBROSE; Luke rightly thought, seeing that he could not embrace more of the sons of Jacob, lest he should seem to be wandering from the line of descent in a superfluous course, that the ancient names of the Patriarchs though occurring in others far later, Joseph Judah, Simeon, and Levi, should not be omitted. For we recognize in these four kinds of virtue; in Judah, the mystery of our Lord's Passion prophesied by figure; in Joseph, an example of chastity going before; in Simeon the punishment of injured modesty; in Levi, the priestly office.

Hence it follows, Who was the son of Melchi, i.e. "my King." Who was the son of Janna, i.e. "a right hand". Who was the son of Joseph, i.e. "growing up," but this was a different Joseph.

Who was the son of Mattathias, i.e. "the gift of God," or "sometimes." Who was the son of Amos, i.e. "loading, or he loaded." Who was the son of Naum i.e. "help me."

Who was the son of Matthat i.e. "desire." Who was the son of Mattathias, as above. Who was the son of Simei, i.e. "obedient." Who was the son of Joseph, i.e. "increase." Who was the son of Judah, i.e."confessing.

" Joanna, "the Lord, his grace," or "the gracious Lord." Resa, "merciful." Zorobabel, "chief or master of Babylon." Salathiel, "God my petition." Neri, "my lanthern."

Melchi, "my kingdom." Addi, "strong or violent." Cosam, "divining." Her, "watching, or watch, or of skins." Who was the son of Jesus i.e. "Savior."

Eliezer, i. e. "God my helper." Joarim, i.e. "God exalting, or, is exalting." Matthat, as above. Levi, as above.

Simeon, i.e. "He has heard the sadness, or the sign." Juda, as above. Joseph, as above. Jonah, a dove, or wailing. Eliachim, i.e. "the resurrection of God." Melchi, i.e. "his king."

Menan, i.e. "my bowels." Mattathias, i.e. "gift." Nathan, i.e. "He gave, or, of giving."

AMBROSE; But by Nathan we perceive expressed the dignify of Prophecy, that as Christ Jesus alone fulfilled all things, in each of His ancestors different kinds of virtue might precede Him. It follows, Who was the son of David.

ORIGEN; The Lord descending into the world took upon Him the person of all sinners, and was willing to be born of the stock of Solomon, (as Matthew relates,) whose sins have been written down, and of the rest, many of whom did evil in the sight of God. But when He ascended, and is described as being born a second time in baptism, (as Luke relates,) He is not born through Salomon, but Nathan, who reproves the father for the death of Uriah, and the birth of Solomon.

AUG. But it must be confessed that a prophet of this same name reproves David, that he might be thought to be the same man, whereas he was different.

GREG. NAZ. From David upwards according to each Evangelist there is an unbroken line of descent; as it follows, Who was the son of Jesse.

GLOSS. David is interpreted, "with a mighty arm, strong in fight." Obith, i.e. "slavery." Booz, i.e. "strong." Salmon, i.e. "capable of feeling, or peacemaking." Naasson, i.e. "augury, or belonging to serpents."

Aminadal, "the people being willing." Aram, i.e. "upright, or lofty." Esro1n, i.e. "an arrow." Phares, i.e. "division." Judah, i.e. "confessing."

Who was the son of Jacob, i.e. "supplanted." Isaac, i.e. "laughing or joy." Abraham, i.e. "the father of many nations, or the people."

CHRYS. Matthew, who wrote as for the Jews, had no further object than to show that Christ proceeded from Abraham and David, for this was most grateful to the Jews. Luke however, as speaking to all men in common, carried his account beyond as far even as Adam. Hence it follows, Who was the son of Thara.

GLOSS. Which is interpreted, "finding out," or "wickedness." Nachor, i.e. "the light rested."

Sarug, i.e. "correction," or "holding the reins," or "perfection." Ragan, i.e. "sick," or "feeding." Phares, i.e. "dividing," or "divided." Heber, i.e. "passing over." Sala, i.e. "taking away."

Canuan, i.e. "lamentation," or "their possession."

THEOPHYL; The name and generation of Cainan, according to the Hebrew reading, is found neither in Genesis, nor in the Chronicles, but Arphaxad is states to have begot Sala his son, without any one intervening. Know then that Luke borrowed this generation from the Septuagint, where it is written, that Arphaxad at a hundred and thirty-five years old begot Cainan, but he at a hundred and thirty years begot Sala. It follows, Who was the son of Arphaxad.

GLOSS. i.e. "healing the laying waste." Sem, i.e. "a name," or being "named." Who was the son of Noah, i.e. "rest."

AMBROSE; The mention of just Noah ought not to be omitted among our Lord's generations, that as our Lord was born the builder of His Church, He might seem to have sent Noah beforehand, the author of His race, who had before founded the Church under the type of an ark. Who was the son of Lambech.

GLOSS. i.e. "humility, or striking, or struck, or humble."

Who was the son of Mathusalem, i.e. "the sending forth of death," or "he died," also "he asked."

AMBROSE; His years are numbered beyond the deluge that since Christ is the only one whose life experiences no age, in His ancestors also He might seem to have felt not the deluge. Who was the son of Enoch. And here is a manifest declaration of our Lord's piety and divinity, since our Lord neither experienced death, and returned to heaven, the founder of whose race was taken up into heaven. Whence it is plain that Christ could not die, but was willing that His death should profit us. And Enoch indeed was taken, that his heart might not change by wickedness, but the Lord, whom the wickedness of the world could not change, returned to that place whence He had come by the greatness of His own nature.

THEOPHYL; But rightly rising up from the baptized Son of God to God the Father, he places Enoch in the seventy seventh step, who, having put off death, was translated unto Paradise, that he might signify that those, who by the grace of adoption of sons are born again of water and the Holy Spirit, are in the mean time (after the dissolution of the body) to be received into eternal rest, for the number seventy, because of the seventh of the sabbath, signifies the rest of those who, the grace of God assisting them, have fulfilled the decalogue of the law.

GLOSS; Enoch is interpreted "dedication." Jared, i.e. descending or "holding together." Malaleleel, i.e. "the praised of God," or "praising God." Cainan, as above.

Enos, i.e. "man," or "despairing," or "violent." Seth, i.e. "placing," "settling," "he has placed." Seth, the last son of Adam, is not omitted, that as there were two generations of people, it might be signified under a figure that Christ was to be reckoned rather in the last than the first.

It follows, Who was the son of Adam.

GLOSS. Which is "man," or "of the earth," or "needy." Who was the son of God.

AMBROSE; What could better agree than that the holy generation should commence from the Son of God, and be carried up even to the Son of God; and that he who was created should precede in a figure, in order that he who was born might follow in substance, so that he who was made after the image of God might go before, for whose sake the image of God was to descend. For Luke thought that the origin of Christ should be referred to God, because God is the true progenitor of Christ, or the Father according to the true birth, or the Author of the mystical gift according to baptism and regeneration, and therefore he did not from the first begin to describe His generation, but not till after he had unfolded His baptism, that both by nature and by grace he might declare Him to be the Son of God. But what more evident sign of His divine generation than that when about to speak of it St. Luke introduces first the Father, saying, You are my beloved Son?

AUG. He sufficiently declared by this that he called not Joseph the son of Eli because he was begotten by him, but rather because he was adopted by him, for he has called also Adam himself son, since though made by God, yet by grace (which he forfeited by sin) he was placed as a son in paradise.

THEOPHYL. For this reason he closes the generations in God, that we may learn that those fathers who intervene, Christ will raise up to God, and make them sons of God, and that it might be believed also that the birth of Christ was without seed; as if he said, If you believes" not that the second Adam was made without seed, you must come to the first Adam, and you will find that he was made by God without seed.

AUG. Matthew indeed wished to set forth God descending to our mortality; accordingly at the beginning of the Gospel he recounted the generations from Abraham to the birth of Christ in a descending scale. But Luke, not at the beginning, but after the baptism of Christ, relates the generation not descending but ascending, as if marking out rather the high priest in the expiation of sins, of whom John bore testimony, saying, Behold, who takes away the sins of the world. But by ascending he comes to God, to whom we are reconciled, being cleansed and expiated.

AMBROSE; Nor do the Evangelists seem so to differ who have followed the old order, nor can you wonder if from Abraham down to Christ there are more successions according to Luke, fewer according to Matthew, since you must admit the line to have been traced through different persons. But it might be that some men have passed a very long life, but the men of the next generation have died at an early age, since we see how many old men live to see their grandchildren, while others depart as soon as they have sons born to them.

AUG. But most fitly with regard to our baptized Lord does Luke reckon the generations through seventy-seven persons. For both the ascent to God is expressed, to whom we are reconciled by the abolition of sins, and by baptism is brought to man the remission of all his sins, which are signified by that number. For eleven times seven are seventy-seven. But by the tenth number is meant perfect happiness. Hence it is plain that the going beyond the tenth marks the sin of one through pride coveting to have more. But this is said to be seven times to signify that the transgression was caused by the moving of man. For by the third number the immortal part of man is represented, but by the fourth the body. But motion is not expressed in numbers, as when we say, one, two, three; but when we say, once, twice, thrice. And so by seven times eleven, is signified a transgression wrought by man's action.

Catena Aurea Luke 3

[annalex]

The Baptism

el Greco

1596-1600
Oil on canvas, 350 x 144 cm
Museo del Prado, Madrid

[Salvation]

Saint André Bessette

St. André Bessette expressed a saint’s faith by a lifelong devotion to St. Joseph. Sickness and weakness dogged André from birth. He was the eighth of 12 children born to a French Canadian couple near Montreal. Adopted at 12, when both parents had died, he became a farmhand. Various trades followed: shoemaker, baker, blacksmith—all failures. He was a factory worker in the United States during the boom times of the Civil War.

At 25, he applied for entrance into the Congregation of the Holy Cross. After a year’s novitiate, he was not admitted because of his weak health. But with an extension and the urging of Bishop Bourget (see Marie-Rose Durocher, October 6), he was finally received. He was given the humble job of doorkeeper at Notre Dame College in Montreal, with additional duties as sacristan, laundry worker and messenger. “When I joined this community, the superiors showed me the door, and I remained 40 years.”

In his little room near the door, he spent much of the night on his knees. On his windowsill, facing Mount Royal, was a small statue of St. Joseph, to whom he had been devoted since childhood. When asked about it he said, “Some day, St. Joseph is going to be honored in a very special way on Mount Royal!”

When he heard someone was ill, he visited to bring cheer and to pray with the sick person. He would rub the sick person lightly with oil taken from a lamp burning in the college chapel. Word of healing powers began to spread.

When an epidemic broke out at a nearby college, André volunteered to nurse. Not one person died. The trickle of sick people to his door became a flood. His superiors were uneasy; diocesan authorities were suspicious; doctors called him a quack. “I do not cure,” he said again and again. “St. Joseph cures.” In the end he needed four secretaries to handle the 80,000 letters he received each year.

For many years the Holy Cross authorities had tried to buy land on Mount Royal. Brother André and others climbed the steep hill and planted medals of St. Joseph. Suddenly, the owners yielded. André collected 200 dollars to build a small chapel and began receiving visitors there—smiling through long hours of listening, applying St. Joseph’s oil. Some were cured, some not. The pile of crutches, canes and braces grew.

The chapel also grew. By 1931 there were gleaming walls, but money ran out. “Put a statue of St. Joseph in the middle. If he wants a roof over his head, he’ll get it.” The magnificent Oratory on Mount Royal took 50 years to build. The sickly boy who could not hold a job died at 92.

He is buried at the Oratory and was beatified in 1982. At his canonization in October 2010, Pope Benedict XVI said that St. Andre “lived the beatitude of the pure of heart.”

[Salvation]

Information: St. Andre Bessette

Feast Day: January 6

Born: 9 August 1845 near Montreal, Canada

Died: 6 January 1937

Beatified: 23 May 1982 by Pope John Paul II

Canonized: 17 October 2010 by Pope Benedict XVI

[Salvation]

Holy Spirit Interactive Kids: A Saint a Day

Blessed Andre Bessette

Feast Day: January 06
Born: 1845 :: Died: 1937

Alfred Bessette was born not far from Montreal in Canada and he was the eighth of twelve children. When Alfred was nine, his father, a wood cutter, died in an accident at work. Three years later, Alfred's mother died of tuberculosis, leaving the children orphans. Each one of them was then placed in a different home.

Alfred went to live with his aunt and uncle. Now because his family had been so poor and he was often sick, Alfred had very little education. His uncle made sure that Alfred worked for a living. So for the next thirteen years he tried learning different trades like farming, shoemaking and baking. He even worked in a factory in Connecticut. But his health always failed him.

When Alfred was twenty-five, he joined the order of Holy Cross and chose the name Brother Andre. At first they refused him because his health was not good but then the Bishop favored Andre and he was accepted.

He spent the next forty years as a general maintenance man, Sacristan, laundry worker and messenger. The remaining years of his life were spent as the doorkeeper for the order's college called Notre Dame in Montreal.

Here, Brother Andre's healing power became known. When people came to ask him for a cure, he would tell them to first thank God for their suffering because it was so valuable. Then he would pray with them. Most of them were cured. Brother Andre always refused credit for the healing. He insisted it had been the person's faith and the power of St. Joseph and soon the trickle of sick people at his door became a flood.

Brother Andre had a great love for the Eucharist and for St. Joseph. On his windowsill, facing Mount Royal, was a small statue of Saint Joseph that Andre honored. When he was young, he dreamt he saw a big church, but he couldn't tell where it was. Gradually, he came to realize that God wanted a church in honor of St. Joseph. That church was to be built on top of Mount Royale in Montreal, Canada.

For many years the Church tried to buy land on Mount Royal then Brother Andre and his helpers climbed the steep hill and planted medals of Saint Joseph on it. Soon the owners agreed to sell the land to the Church.

Prayer and the sacrifices of Brother Andre and many other people made the dream come true. The magnificent church honoring St. Joseph was built and is a proof of Brother Andre's great faith. Pilgrims come to Mount Royale all year and from distant places. They want to honor St. Joseph and show their trust in his loving care, as Brother Andre did.

Brother Andre died peacefully on January 6, 1937. By that time he was receiving 80,000 letters each year from the sick who sought his prayers and healing. Nearly a million people climbed Mount Royale to St. Joseph's Oratory for his funeral.

They came in spite of sleet and snow to say good-bye to their dear friend. He was proclaimed "blessed" on May 23, 1982, by Pope John Paul II.

Blessed Andre Bessette believed not in himself but in the power of God's love for him. In him we can see that God reveals his power shining through our human weakness.

[Coleus]

St. Andre Bessette, C.S.C.
https://youtu.be/33m0yB_JAUg

[Salvation]

Good video. Thank you.

[Salvation]

CATHOLIC ALMANAC

Friday, January 6

Liturgical Color: White

Today is the optional memorial of
St. André Bessette, religious.
Through the intercession of St.
Joseph, Andre was able to cure
many of the sick that came seeking
his help. He died in 1937.

[Salvation]

Catholic Culture

Christmas: January 6th

Optional Memorial of St. Andre Bessette, religious; Epiphany (traditional)

MASS READINGS

January 06, 2017 (Readings on USCCB website)

COLLECT PRAYER

Lord our God, friend of the lowly, who gave your servant, Saint Andre Bessette, a great devotion to Saint Joseph and a special commitment to the poor and afflicted, help us through his intercession to follow his example of prayer and love and so come to share with him in your glory. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever.

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Recipes (7)

• Candied Fruit Peel -- Epiphany Gift
• Galette des Rois
• King Cake (New Orleans' Style)
• Maple Tourlouche (Upside Down Cake)
• Tourtière (Meat Pie)
• Twelfth Cake
• Twelfth Night Cake

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Activities (18)

• Carnival or Mardi Gras
• Christmas and the Eucharist
• Day Thirteen ~ Activities for the Thirteenth Day of Christmas
• Enthroning the Crib for Epiphany
• Epiphany Crib Scene Figures
• Epiphany Home Blessing Ceremony
• Explanation of Epiphany, or the Manifestation of the Lord
• Posters for Advent, Christmas, and Epiphany
• Pre-Lent and Carnival
• Pre-Lent, or Carnival in the Home
• Singing and Acting
• St. Joseph's Oil
• The Echo Yodel
• The Feasts of Light: Christmas, Epiphany and Candlemas
• Tradition of the Epiphany Mystery Play
• Turkey in the Straw
• Twelfth Night Cake And Kings Tradition
• What is a Nameday?

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Prayers (21)

• Roman Ritual: Blessing of Chalk on Epiphany
• Blessing of the Home on Epiphany
• Procession to the Royal Crib on Epiphany
• Prayer for Vocations to the Priesthood and Religious Life
• Prayer for a Sick Person
• Epiphany Prayers for the Home (without Home Blessing)
• Summary of Epiphany Blessings from the Roman Ritual
• Christmas Table Blessing 1
• Christmas Table Blessing 2
• Christmas Table Blessing 3
• Christmas Table Blessing 4
• Book of Blessings: Blessing Before and After Meals: Christmas Season (2nd Plan)
• Epiphany Home Blessing
• St. Joseph Prayer for protection
• Epiphany Prayer from Mozarabic Breviary
• Epiphany Prayer - 2 from Mozarabic Breviary
• Book of Blessings: Blessing Before and After Meals: Christmas (1st Plan)
• Roman Ritual: Blessing of Gold, Incense, and Myrrh on Epiphany
• Epiphany Home Blessing Ceremony
• Epiphany Meal Blessing
• Solemn Announcing of Movable Feastdays on Epiphany

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Library (1)

• Blessed Brother Andre Bessette, C.S.C.: The Miracle Man of Montreal | Unknown

Old Calendar: Epiphany of Our Lord

St. André was born near Quebec, and entered the Congregation of the Holy Cross as a Brother. He performed humble tasks for over forty years and entrusted all of the poor and sick who flocked to his cell to the care of St. Joseph. During his life he was able to have a chapel built to the spouse of the Virgin Mary. After his death, the shrine grew into the great basilica known as St. Joseph's Oratory in Montreal.

According to the 1962 Missal of St. John XXIII the Extraordinary Form of the Roman Rite, today is the feast of the Epiphany of Our Lord.

According to the Canadian Conference of Catholic Bishops (CCCB) calendar, the Optional Memorial of St Andre Bessette is celebrated in Canada not on January 6 but on January 7.

Click here for commentary on the readings in the Extraordinary Form of the Roman Rite.

The Thirteenth Day of Christmas

St. André Bessette
Brother André expressed a saint's faith by a lifelong devotion to Saint Joseph.

Sickness and weakness dogged André from birth. He was the eighth of twelve children born to a French Canadian couple near Montreal. Adopted at twelve, when both parents had died, he became a farmhand. Various trades followed: shoemaker, baker, blacksmith-all failures. He was a factory worker in the United States during the boom times of the Civil War.

At twenty-five, he applied for entrance into the Congregation of the Holy Cross. After a year's novitiate, he was not admitted because of his weak health. But with an extension and the urging of Bishop Bourget (see Marie-Rose Durocher, October 6), he was finally received. He was given the humble job of doorkeeper at Notre Dame College in Montreal, with additional duties as sacristan, laundry worker and messenger. "When I joined this community, the superiors showed me the door, and I remained forty years."

In his little room near the door, he spent much of the night on his knees. On his windowsill, facing Mount Royal, was a small statue of Saint Joseph, to whom he had been devoted since childhood. When asked about it he said, "Some day, Saint Joseph is going to be honored in a very special way on Mount Royal!"

When he heard someone was ill, he visited to bring cheer and to pray with the sick person. He would rub the sick person lightly with oil taken from a lamp burning in the college chapel. Word of healing powers began to spread.

When an epidemic broke out at a nearby college, André volunteered to nurse. Not one person died. The trickle of sick people to his door became a flood. His superiors were uneasy; diocesan authorities were suspicious; doctors called him a quack. "I do not cure," he said again and again. "Saint Joseph cures." In the end he needed four secretaries to handle the eighty thousand letters he received each year.

For many years the Holy Cross authorities had tried to buy land on Mount Royal. Brother André and others climbed the steep hill and planted medals of Saint Joseph. Suddenly, the owners yielded. André collected two hundred dollars to build a small chapel and began receiving visitors there-smiling through long hours of listening, applying Saint Joseph's oil. Some were cured, some not. The pile of crutches, canes and braces grew.

The chapel also grew. By 1931 there were gleaming walls, but money ran out. "Put a statue of Saint Joseph in the middle. If he wants a roof over his head, he'll get it." The magnificent Oratory on Mount Royal took fifty years to build. The sickly boy who could not hold a job died at ninety.

He is buried at the Oratory and was beatified in 1982. On December 19, 2009, Pope Benedict XVI promulgated a decree recognizing a second miracle at Blessed André’s intercession and on October 17, 2010, Pope Benedict XVI formally declared sainthood for Blessed André. — Saint of the Day, Leonard Foley, O.F.M.

Things to Do:

• Read more about the life of St. André.

• Learn more about the Holy Cross Brothers, the order of which Bl. André was a member. Pray for an increase in vocations and for those who are already living the religious life.

• If you live close to St. Joseph's Oratory of Mount Royal, make a pilgrimage. If that's not possible make a virtual pilgrimage.

• Say a prayer for the sick who were so dear to the heart of Brother André.

• Try the recipes offered to sample authentic French Canadian food.

[Salvation]

The Word Among Us

Meditation: 1 John 5:5-13

Saint André Bessette, Religious (Optional Memorial)

Who indeed is the victor over the world but the one who believes that Jesus is the Son of God? (I John 5:5)

The caretaker of a large estate felt very important when he was given a key ring filled with the keys to each building on the property. However, he was soon put in his place. He discovered that the estate owner carried only one key—the master key that could open every door.

John tells us faith is the master key to the spiritual life. If we believe that Jesus is the Son of God, we can open any door that takes us deeper into our life with him—not because of the “keys” we possess like our own intelligence or courage, but because we are trusting in who Jesus is.

So how do we use this “master key” to open any door? Let’s look at a few examples.

One door may be the door of joy. You can open that door by believing that Jesus has redeemed you from every sin, every judgment, and all condemnation. Just as he said to the woman caught in adultery, he says to you, “Neither do I condemn you” (John 8:11). Imagine how it feels to have the burden of guilt lifted off of you—that’s joy!

Another door may be the door of mercy—the grace to forgive someone who has hurt you. You can open that door by believing that Jesus is the Lamb of God (John 1:29). Not only has he taken away your sins, but he also has taken away the sins that other people have committed against you. Cry out to him, and ask him to soften your heart.

A third door may be the door of peace. We can become so anxious about a family member who has made poor choices that we end up feeling paralyzed and helpless. Open that door by believing that Jesus is the good shepherd who seeks and saves his lost sheep (John 10:11). In faith, hand this person over to Jesus, and ask him to lead them home.

No door is too heavy for you to open. No door has a “Do Not Enter” sign on it. Like the estate owner, you have the key to open them all. Let that truth sink in, and let it strengthen your faith.

“Thank you, Jesus, for the gift of faith. Lord, I believe in you!”

Psalm 147:12-15, 19-20
Mark 1:7-11

[Salvation]

Marriage = One Man and One Woman Until Death Do Us Part

Daily Marriage Tip for January 6, 2017:

January 6 (the 12th day after Christmas) is the traditional date of the Epiphany when the three wise men honored Jesus with gifts. Debrief what you liked (or disliked) about your gift giving this Christmas and consider new ways you can be more generous next year.

[Salvation]

Regnum Christi

January 6, 2017 – Yearning for Christ

06 Jan 2017

Christmas Weekday
Father Jason Smith, LC

Mark 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.”

Introductory Prayer: Lord Jesus Christ, thank you for the wonderful gift of my baptism. By it you have invited me to follow you closely. You have called me to be part of your Church. You have washed my soul clean. You have called me to bring others closer to you. I hope to always be filled with gratitude for this undeserved gift. In baptism you also gave me the theological virtues of faith, hope and love. I wish to believe in you more, to hope in your mercy and love you every day of my life so that we may spend eternity together.

Petition: Jesus, grant me a profound appreciation for my baptism.

1. John’s Yearning for Christ: Saint John the Baptist was a man with a mission. Every aspect of his life was given to preparing the way of the Lord. Every fiber of his being yearned to see that day arrive. Be it by penance, preaching, or repentance, he did everything he could to prepare others for the Messiah’s coming. Because his heart yearned for Christ, it made his every action glow with authenticity. What joy must have filled him when, as Saint Mark writes, “It happened in those days that Jesus came from Nazareth of Galilee and was baptized in the Jordan by John.” The day he longed for had finally arrived! How good it is to long for what we should long for and then to achieve it! Are all of my aspirations truly Christian?

2. Our Yearning for Christ: Like John, we also yearn for Christ’s coming into our lives. But we need not look far off. By our baptism, Christ has already taken our hand; we already belong to him! Our response to this unmerited gift is our baptismal commitments, namely to preach the Gospel and to strive for holiness. In this way, we renounce sin and profess to live out our faith in the Triune God. Baptism gives the certainty for which each of us yearns: Christ is here, he has come into my life, he has seized my soul, and will remain with me unless I deliberately turn away from him by grave sin. Even then, he awaits and pursues me to restore me to his intimate friendship. Do I appreciate the gift of my baptism? Do I actively work to bring that seed to fruition in my life?

3. Our Neighbor’s Yearning for Christ: When we live out our baptismal commitments the world becomes transformed. Ideologies of violence, tendencies towards corruption, desires for power and possessions are all steadily removed from our hearts. Instead our eyes are opened to the needs of others. They too yearn for Christ, just as those who gathered alongside the Jordan to hear Saint John preach. The greatest gift we can give them is, like the Baptist, to point them to the Lamb of God — it is Christ alone who can satisfy the thirst of every human heart! Am I convinced that Our Lord wishes to use me as an instrument of his grace? I do not need to have outstanding qualities to help others. I just need the desire and the readiness to point out the way of happiness and peace to others.

Conversation with Christ: Lord Jesus, I want to take a moment to thank you for your wonderful gift of baptism, the moment when you opened for me the doors to heaven, the moment from which I can be called one of your followers. Through my baptism I can be truly called a Christian! Help me to be worthy of this calling. Strengthen me today with your grace and presence. Guide me along the path of life. Help me to be your light in the world.

Resolution: I will be mindful of the great gift of my baptism today by periodically making the Sign of the Cross.