Catholic Caucus: Daily Mass Readings 26-Dec-2021; Feast of the Holy Family

Catena Aurea by St. Thomas Aguinas

Luke CHAP. 2

2:42–50

42. And when he was twelve years old, they went up to Jerusalem after the custom of the feast.

43. And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and Joseph and his mother knew not of it.

44. But they, supposing him to have been in the company, went a day’s journey; and they sought him among their kinsfolk and acquaintance.

45. And when they found him not, they turned back again to Jerusalem, seeking him.

46. And it came to pass, that after three days they found him in the temple, sitting in the midst of the doctors, both hearing them, and asking them questions.

47. And all that heard him were astonished at his understanding and answers.

48. And when they saw him, they were amazed: and his mother said unto him, Son, why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing.

49. And he said unto them, How is it that ye sought me? wist ye not that I must be about my Father’s business?

50. And they understood. not the saying which he spake unto them.

CYRIL OF ALEXANDRIA. The Evangelist having said before that the Child grew and waxed strong, verifies his own words when he relates, that Jesus with the holy Virgin went up to Jerusalem; as it is said, And when he was twelve years old, &c.

GREEK EXPOSITOR. (Geometer) His indication of wisdom did not exceed the measure of His age, but at the time that with us the powers of discernment are generally perfected, the wisdom of Christ shews itself.

AMBROSE. Or the twelfth year was the commencement of our Lord’s disputation with the doctors, for this was the number of the Evangelists necessary to preach the faith.

BEDE. We may also say, that as by the seventh number, so also by the twelfth, (which consists of the parts of seven multiplied alternately by one another,) the universality and perfection of either things or times is signified, and therefore rightly from the number twelve, the glory of Christ takes its beginning, being that by which all places and times are to be filled.

BEDE. (in Hom. post Epiph.) Now that the Lord came up every year to Jerusalem at the Passover, betokens His humility as a man, for it is man’s duty to meet together to offer sacrifices to God, and conciliate Him with prayers. Accordingly the Lord as man, did among men what God by angels commanded men to do. Hence it is said, According to the custom of the feast day. (Gal. 3:14, Judges 6:20; 13:16.) Let us follow then the journey of His mortal life, if we delight to behold the glory of His divine nature.

GREEK EXPOSITOR. (Metaphrastes vel Geometer.) The feast having been celebrated, while the rest returned, Jesus secretly tarried behind. As it follows, And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and his parents knew not of it. It is said, When the days were accomplished, because the feast lasted seven days. But the reason of His tarrying behind in secret was, that His parents might not be a hindrance to His carrying on the discussion with the lawyers; or perhaps to avoid appearing to despise his parents by not obeying their commands. He remains therefore secretly, that he might neither be kept away nor be disobedient.

ORIGEN. But we must not wonder that they are called His parents, seeing the one from her childbirth, the other from his knowledge of it, deserved the names of father and mother.

BEDE. But some one will ask, how was it that the Son of God, brought up by His parents with such care, could be left behind from forgetfulness? To which it is answered, that the custom of the children of Israel while assembling at Jerusalem on the feast days, or returning to their homes, was for the women and men to go separately, and the infants or children to go with either parent indiscriminately. And so both Mary and Joseph each thought in turn that the Child Jesus, whom they saw not with them, was returning with the other parent. Hence it follows, But they, supposing him to have been in the company, &c.

ORIGEN. But as when the Jews plotted against Him He escaped from the midst of them, and was not seen; so now it seems that the Child Jesus remained, and His parents knew not where He was. As it follows, And not finding him, they returned to Jerusalem, seeking for him. (John 10:29.)

GLOSS. (ordin.) They were on their way home, one day’s journey from Jerusalem; on the second day they seek for Him among their kinsfolk and acquaintance, and when they found Him not, they returned on the third day to Jerusalem, and there they found Him. As it follows, And it came to pass, after three days they found him.

ORIGEN. He is not found as soon as sought for, for Jesus was not among His kinsfolk and relations, among those who are joined to Him in the flesh, nor in the company of the multitude can He be found. Learn where those who seek Him find Him, not every where, but in the temple. And do thou then seek Jesus in the temple of God. Seek Him in the Church, and seek Him among the masters who are in the temple. For if thou wilt so seek Him, thou shalt find Him. They found Him not among His kinsfolk, for human relations could not comprehend the Son of God; not among His acquaintance, for He passes far beyond all human knowledge and understanding. Where then do they find Him? In the temple! If at any time thou seek the Son of God, seek Him first in the temple, thither go up, and verily shalt thou find Christ, the Word, and the Wisdom, (i. e. the Son of God.)

AMBROSE. After three days He is found in the temple, that it might be for a sign, that after three days of victorious suffering, He who was believed to be dead should rise again, and manifest Himself to our faith, seated in heaven with divine glory.

GLOSS. (ubi sup.) Or because the advent of Christ, which was looked for by the Patriarchs before the Law, was not found, nor again, that which was sought for by prophets and just men under the Law, but that alone is found which is sought for by Gentiles under grace.

ORIGEN. Because moreover He was the Son of God, He is found in the midst of the doctors, enlightening and instructing them. But because He was a little child, He is found among them not teaching but asking questions, as it is said, Sitting in the midst of the doctors, hearing them, and asking them questions. And this He did as a duty of reverence, that He might set us an example of the proper behaviour of children, though they be wise and learned, rather to hear their masters than teach them, and not to vaunt themselves with empty boasting. But He asked not that He might learn, but that asking He might instruct. For from the same source of learning is derived both the power of asking and answering wisely, as it follows, All who heard him were astonished at his wisdom.

BEDE. To shew that He was a man, He humbly listened to the masters; but to prove that He was God, He divinely answered those who spake.

GREEK EXPOSITOR. (Metaphrastes vel Geometer.) He asks questions with reason, He listens with wisdom, and answers with more wisdom, so as to cause astonishment. As it follows, And they who saw it were astonished.

CHRYSOSTOM. (sup. Joh. Hom. 20.) The Lord truly did no miracle in His childhood, yet this one fact St. Luke mentions, which made men look with wonder upon Him.

BEDE. For from His tongue there went forth divine wisdom, while His age exhibited man’s helplessness, and hence the Jews, amid the high things they hear and the lowly things they see, are perplexed with doubts and astonishment. But we can in no wise wonder, knowing the words of the Prophet, that thus unto us a Child is born, that He abideth the mighty God. (Is. 9:6.)

GREEK EXPOSITOR. (ubi sup.) But the ever-wonderful mother of God, moved by a mother’s feelings, as it were with weeping makes her mournful enquiry, in every thing like a mother, with confidence, humility, and affection. As it follows, And his mother said unto him, Son, what hast thou done?

ORIGEN. The holy Virgin knew that He was not the Son of Joseph, and yet calls her husband His father according to the belief of the Jews, who thought that He was conceived in the common way. Now to speak generally we may say, that the Holy Spirit honoured Joseph by the name of father, because he brought up the Child Jesus; but more technically, that it might not seem superfluous in St. Luke, bringing down the genealogy from David to Joseph. But why sought they Him sorrowing? Was it that he might have perished or been lost? It could not be. For what should cause them to dread the loss of Him whom they knew to be the Lord? But as whenever you read the Scriptures you search out their meaning with pains, not that you suppose them to have erred or to contain anything incorrect, but that the truth which they have inherent in them you are anxious to find out; so they sought Jesus, lest perchance leaving them he should have returned to heaven, thither to descend when He would. He then who seeks Jesus must go about it not carelessly and idly, as many seek Him who never find Him, but with labour and sorrow.

GLOSS. (ordin.) Or they feared lest Herod who sought Him in His infancy, now that He was advanced to boyhood might find an opportunity of putting Him to death.

GREEK EXPOSITOR. (Metaphrastes et Geometer.) But the Lord Himself sets every thing at rest, and correcting as it were her saying concerning him who was His reputed father, manifests His true Father, teaching us not to walk on the ground, but to raise ourselves on high, as it follows, And he says unto them, What is it that you ask of me?

BEDE. He blames them not that they seek Him as their son, but compels them to raise the eyes of their mind to what was rather due to Him whose eternal Son He was. Hence it follows, Knew ye not? &c.

AMBROSE. There are two generations in Christ, one from His Father, the other from His mother; the Father’s more divine, the mother’s that which has come down for our use and advantage.

CYRIL OF ALEXANDRIA. He says this then by way of shewing that He surpasses all human standards, and hinting that the Holy Virgin was made the handmaid of the work in bringing His flesh unto the world, but that He Himself was by nature and in truth God, and the Son of the Father most high. Now from this let the followers of Valentinus, hearing that the temple was of God, be ashamed to say that the Creator, and the God of the law and of the temple, is not also the Father of Christ.

EPIPHANIUS. (cont. Hær. l. ii. hær. 31.) Let Ebion know that at twelve years old, not thirty, Christ is found the astonishment of all men, wonderful and mighty in the words of grace. We can not therefore say, that after that the Spirit came to Him in Baptism He was made the Christ, that is, anointed with divinity, but from His very childhood He acknowledged both the temple and His Father.

GREEK EXPOSITOR. (Geometer.) This is the first demonstration of the wisdom and power of the Child Jesus. For as to what are called thea acts of His childhood, we can not but suppose them to be the work not only of a childish but even of a devilish mind and perverse will, attempting to revile those things which are contained in the Gospel and the sacred prophecies. But should one desire to receive only such things as are generally believed, and are not contrary to our other declarations, but accord also with the words of prophecy, let it suffice that Jesus was distinguished in form above the sons of men; obedient to His mother, gentle in disposition; in appearance full of grace and dignity; eloquent in words, kind and thoughtful of the wants of others, known among all for a power and energy, as of one who was filled with all wisdom; and as in other things, so also in all human conversation, though above man, Himself the rule and measure. But that which most distinguished Him was His meekness, and that a razor had never come upon His head, nor any human hand except His mother’s. But from these words we may derive a lesson; for when the Lord reproves Mary seeking Him among His relations, He most aptly points to the giving up of all fleshly ties, shewing that it is not for him to attain the goal of perfection who is still encompassed by and walks among the things of the body, and that men fall from perfection through love of their relations.

BEDE. It follows, And they understood him not, that is, the word which He spoke to them of His divinity.

ORIGEN. Or they knew not whether when He said about my Father’s business, He referred to the temple, or something higher and more edifying; for every one of us who doeth good, is the seat of God the Father; but whoso is the seat of God the Father, has Christ in the midst of him.

2:51–52

51. And he went down with them, and came to Nazareth, and was subject unto them: but his mother kept all these sayings in her heart.

52. And Jesus increased in wisdom and stature, and in favour with God and man.

GREEK EXPOSITOR. (ubi sup.) All that time of the life of Christ which He passed between His manifestation in the temple and His baptism, being devoid of any great public miracles or teaching, the Evangelist sums up in one word, saying, And he went down with them.

ORIGEN. Jesus frequently went down with His disciples, for He is not always dwelling on the mount, for they who were troubled with various diseases were not able to ascend the mount. For this reason now also He went down to them who were below. It follows: And he was subject to them, &c.

GREEK EXPOSITOR. (ubi sup.) Sometimes by His word He first institutes laws, and He afterwards confirms them by His work, as when He says, The good shepherd layeth down his life for his sheep. (John 10:11) For shortly after seeking our salvation He poured out His own life. But sometimes He first sets forth in Himself an example, and afterwards, as far as words can go, draws therefrom rules of life, as He does here, shewing forth by His work these three things above the rest, the love of God, honour to parents, but the preferring God also to our parents. For when He was blamed by His parents, He counts all other things of less moment than those which belong to God; again, He gives His obedience also to His parents.

BEDE. For what is the teacher of virtue, unless he fulfil his duty to his parents? What else did He do among us, than what He wished should be done by us?

ORIGEN. Let us then also ourselves be subject to our parents. But if our fathers are not, let us be subject to those who are our fathers. Jesus the Son of God is subject to Joseph and Mary. But I must be subject to the Bishop who has been constituted my father. It seems that Joseph knew that Jesus was greater than he, and therefore in awe moderated his authority. But let every one see, that oftentimes he who is subject is the greater. Which if they who are higher in dignity understand, they will not be clated with pride, knowing that their superior is subject to them.

GREGORY OF NYSSA. (Orat. in 1 Cor. 15:28.) Further, since the young have not yet perfect understanding, and have need to be led forward by those who have advanced to a more perfect state; therefore when He arrived at twelve years, He is obedient to His parents, to shew that whatever is made perfect by moving forward, before that it arrives at the end profitably embraces obedience, (as leading to good.)

BASIL. (in Const. Mon. 4.) But from His very first years being obedient to His parents, He endured all bodily labours, humbly and reverently. For since His parents were honest and just, yet at the same time poor, and ill supplied with the necessaries of life, (as the stable which administered to the holy birth bears witness,) it is plain that they continually underwent bodily fatigue in providing for their daily wants. But Jesus being obedient to them, as the Scriptures testify, even in sustaining labours, submitted Himself to a complete subjection.

AMBROSE. And can you wonder if He who is subject to His mother, also submits to His Father? Surely that subjection is a mark not of weakness but of filial duty. Let then the heretic so raise his head as to assert that He who is sent has need of other help; yet why should He need human help, in obeying His mother’s authority? He was obedient to a handmaid, He was obedient to His pretended father, and do you wonder whether He obeyed God? Or is it a mark of duty to obey man, of weakness to obey God?

BEDE. The Virgin, whether she understood or whether she could not yet understand, equally laid up all things in her heart for reflection and diligent examination. Hence it follows, And his mother laid up all these things, &c. Mark the wisest of mothers, Mary the mother of true wisdom, becomes the scholar or disciple of the Child. For she yielded to Him not as to a boy, nor as to a man, but as unto God. Further, she pondered upon both His divine words and works, so that nothing that was said or done by Him was lost upon her, but as the Word itself was before in her womb, so now she conceived the ways and words of the same, and in a manner nursed them in her heart. And while indeed she thought upon one thing at the time, another she wanted to be more clearly revealed to her; and this was her constant rule and law through her whole life. It follows, And Jesus increased in wisdom.

THEOPHYLACT. Not that He became wise by making progress, but that by degrees He revealed His wisdom. As it was when He disputed with the Scribes, asking them questions of their law to the astonishment of all who heard Him. You see then how He increased in wisdom, in that He became known to many, and caused them to wonder, for the shewing forth of His wisdom is His increase. But mark how the Evangelist, having interpreted what it is to increase in wisdom, adds, and in stature, declaring thereby that an increase or growth in age is an increase in wisdom.

CYRIL OF ALEXANDRIA. (Thes. l. x. c. 7.) But the Eunomian Hereticsb say, “How can He be equal to the Father in substance, who is said to increase, as if before imperfect.” But not because He is the Word, but because He is made man, He is said to receive increase. For if He really increased after that He was made flesh, as having before existed imperfect, why then do we give Him thanks as having thence become incarnate for us? But how if He is the true wisdom can He be increased, or how can He who gives grace to others be Himself advanced in grace. Again, if hearing that the Word humbled Himself, no one is offended (thinking slightingly of the true God,) but rather marvels at His compassion, how is it not absurd to be offended at hearing that He increases? For as He was humbled for us, so for us He increased, that we who have fallen through sin might increase in Him. For whatever concerns us, Christ Himself has truly undertaken for us, that He might restore us to a better state. And mark what He says, not that the Word, but Jesus, increases, that you should not suppose that the pure Word increases, but the Word made flesh; and as we confess that the Word suffered in the flesh, although the flesh only suffered, because of the Word the flesh was which suffered, so He is said to increase, because the human nature of the Word increased in Him. But He is said to increase in His human nature, not as if that nature which was perfect from the beginning received increase, but that by degrees it was manifested. For the law of nature brooks not that man should have higher faculties than the age of his body permits. The Word then (made man) was perfect, as being the power and wisdom of the Father, but because something was to be yielded to the habits of our nature, lest He should be counted strange by those who saw Him, He manifested Himself as man with a body, gradually advancing in growth, and was daily thought wiser by those who saw and heard Him.

GREEK EXPOSITOR. (Amphilochius.) He increased then in age, His body growing to the stature of man; but in wisdom through those who were taught divine truths by Him; in grace, that is, whereby we are advanced with joy, trusting at last to obtain the promises; and this indeed before God, because having put on the flesh, He performed His Father’s work, but before men by their conversion from the worship of idols to the knowledge of the Most High Trinity.

THEOPHYLACT. He says before God and men, because we must first please God, then man.

GREGORY OF NYSSA. (Hom. 3. in Cant.) The word also increases in different degrees in those who receive it; and according to the measure of its increase a man appears either an infant, grown up, or a perfect man.

NAVARRE BIBLE COMMENTARY (RSV)

Ad Majorem Dei Gloriam (To the Greater Glory of God)

From: Sirach 3:2-6, 12-14

Duties Towards Parents
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[2] For the Lord honored the father above the children, and he confirmed the right of the mother over her sons. [3] Whoever honors his father atones for sins, [4] and whoever glorifies his mother is like one who lays up treasure. [5] Whoever honors his father will he gladdened by his own children, and when he prays he will he heard. [6] Whoever glorifies his father will have long life, and whoever obeys the Lord will refresh his mother.

[12] 0 son, help your father in his old age, and do not grieve him as long as he lives; [13] even if he is lacking in understanding, show forbearance; in all your strength do not despise him. [14] For kindness to a father will not be forgotten, and against your sins it will be credited to you.

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Commentary:

3:1-16:23. Throughout the book each doctrinal passage is followed by a section to do with practical applications, sapiential thoughts on moral conduct, eulogies of virtues and sapiential advice on where to seek things that are truly good, etc. This is the first such section. In it the reader will find an exhortation to prudence in all its various forms.

3:1-16. Traditional wisdom encourages people to be observant and to reflect on life in order to discover the best route to happiness. Here it focuses on the relationship between children and their parents: honoring one’s parents brings blessings.

However, Ben Sirach’s viewpoint is primarily a religious one. “Whoever fears the Lord will honor his father” (v. 7, RSV note m). The Decalogue laid this down very clearly: “Honor your father and your mother, as the Lord your God commanded you; that your day may be prolonged, and that it may go well with you, in the land ...“ (Deut 5:16; cf. Ex 20:12), and these verses are a valuable commentary that is generous in its praise of those who attend to that commandment. Very appropriately, the Church uses these verses as the first reading on the feast of the Holy Family, for God honors Mary and St Joseph by entrusting Jesus to their care.

Finally (cf. vv. 12-26), the passage dwells on children’s duties to their parents when they can no longer look after themselves: The fourth commandment reminds grown children of their "responsibilities toward their parents". As much as they can, they must give them material and moral support in old age and in times of illness, loneliness or distress. Jesus recalls this duty of gratitude (cf. Mk 7:10-12)” ("Catechism of the Catholic Church", 2218).

or;

From: 1 Samuel 1:20-22, 24-28

Birth of Samuel
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[20] [In those days] Hannah conceived and bore a son, and she called his name Samuel, for she said, “I have asked him of the LORD.”

Consecration of Samuel
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[21] And the man Elkanah and all his house went up to offer to the LORD the yearly sacrifice, and to pay his vow. [22] But Hannah did not go up, for she said to her husband, "As soon as the child is weaned, I will bring him, that he may appear in the presence of the LORD, and abide there for ever."

Birth of Samuel (Continuation)
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[24] And when she had weaned him, she took him up with her, along with a three-year-old bull, an ephah of flour, and a skin of wine; and she brought him to the house of the Lord at Shiloh; and the child was young. [25] Then they slew the bull, and they brought the child to Eli. [26] And she said, "Oh, my lord! As you live, my lord, I am the woman who was standing here in your presence, praying to the Lord. [27] For this child I prayed; and the Lord has granted me my petition which I made to him. [28] Therefore I have lent him to the Lord; as long as he lives, he is lent to the Lord." ******************************
Commentary:

1:1-28. Samuel’s birth is described with all the elements denoting a miraculous event, emphasizing divine intervention and the child’s importance. With no hope of a human solution, a childless woman, humiliated by her husband’s (other) fertile wife, seeks a way out of her anguish by asking God, her only hope, to give her a son. Her husband loves her, but he cannot understand her (v. 8); Eli, the priest and head of the shrine at Shiloh, comes to bless her but even he cannot understand her (vv. 15-l7). God is the only one who listens to her, and he accepts the vow she has made to him (v. 11). Hannah follows in the line of Sarah, Rachel and the mother of Samson--other women in whom the action of God could be seen very clearly when he took away the stigma of their barrenness. But, above all, she is the prototype of the devout woman who perseveres in prayer, convinced that it will be heard. “Why is it necessary to list here all those who, by praying as they ought to do, won from God the greatest gifts? For it would be easy for anyone to take an abundant sample of cases based in holy Scripture. Hannah gave birth to Samuel, who was to be compared with Moses himself (cf. Jer 15:1), because although she was sterile, she had faith and prayed to the Lord (1 Sam 1:9ff). [...] How many favors each of us could tell of if we recalled with gratitude the gifts we have received in order to praise God for them! Once they have been watered by the grace of the Holy Spirit through constant prayer, souls that have gone for a long time without bearing fruit, sterile in the most noble part of their being and with the signs of death on their souls, think wholesome thoughts and are filled with the knowledge of the truth” (Origen, "De Oratione", 13, 2-3).

Hannah, who will bear Samuel in her womb, is a figure of Mary and also “a symbol of the Church which carries the Lord. Her prayer is not clamorous, rather it is calm and refined; she prays in the depths of her heart because she knows that God listens to her there” (St Cyprian, "De Oratione Dominica", 5).

Samuel comes into the world as a gift from God; he is the one who was “asked for of the Lord” (cf. v. 20), according to a popular etymology of his name. His mission on earth will be as exceptional as his birth; Hannah presents him at the shrine: “as long as he lives he is lent the Lord” (v. 28). Samuel is brought up by the priest at the shrine of Shiloh (cf. Judg 18:31; 21:19), that is, within the ancient institutions of the time of the judges; thus, the new institutions he will establish do not imply any break with or rejection of what went before.

From: Colossians 3:12-21

Progress in the Spiritual Life
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[12] Put on then, as God's chosen ones, holy and beloved, compassion, kindness, lowliness, meekness, and patience, [13] forbearing one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive. [14] And above all these put on love, which binds everything together in perfect harmony. [15] And let the peace of Christ rule in your hearts, to which indeed you were called in the one body. And be thankful. [16] Let the word of Christ dwell in you richly, as you teach and admonish one another in all wisdom, and as you sing psalms and hymns and spiritual songs with thankfulness in your hearts to God. [17] And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him.

Morals in Family Life
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[18] Wives, be subject to your husband as is fitting in the Lord. [19] Husbands, love your wives, and do not be harsh with them. [20] Children, obey your parents in everything, for this pleases the Lord. [21] Fathers, do not provoke your children, lest they become discouraged.

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Commentary:

12-13. Putting on the new nature is not just an external action, like putting on different clothes. It is a transfiguration involving the whole person--soul and body, mind and will. This interior change begins to operate when one makes a firm resolution to lead a fully Christian life; but it calls for an on-going effort, day in day out, to practice all the virtues. "Conversion is something momentary; sanctification is the work of a lifetime. The divine seed of charity, which God has sown in our souls, wants to grow, to express itself in action, to yield results which continually coincide with what God wants. Therefore, we must be ready to begin again, to find again--in new situations—the light and the stimulus of our first conversion" (St J. Escriva, "Christ Is Passing By", 58).

The virtues which the Apostle lists here as characteristic of the new man are all expressions, in one way or another, of charity, which "binds everything together in total harmony" (v. 14). Meekness, patience, forgiveness and gratefulness all reflect an essential virtue--humility. Only a humble person can be forgiving and truly appreciative, because only he realizes that everything he has comes from God. This realization leads him to be understanding towards his neighbor, forgiving him as often as needs be; by acting in this way he is proving the genuineness of his faith and love.

14. The comparison of the new nature to a new outfit is extended here by a further metaphor: charity is the belt which keeps everything together. Without it the other virtues would fall apart: supernatural virtue could not survive (cf. 1 Cor 13:1-3). St Francis de Sales uses simple examples to explain this truth: "Without cement and mortar, which knits the bricks together and strengthens the walls, the entire building is bound to collapse; a human body would simply disintegrate unless it had nerves, muscles and tendons; and if charity were absent, virtues simply could not stay together" (St Francis de Sales, "Treatise on the Love of God", 11, 9).

"Love, as the bond of perfection and fullness of the law (cf. Col 3:14; Rom 13:10), governs, imbues, and perfects all the means of sanctification" (Vatican II, "Lumen Gentium", 42). Therefore, "if we want to achieve holiness--in spite of personal shortcomings and miseries which will last as long as we live--we must make an effort, with God's grace, to practice charity, which is the fullness of the law and the bond of perfection. Charity is not something abstract, it entails a real, complete, self-giving to the service of God and all men --to the service of that God who speaks to us in the silence of prayer and in the hubbub of the world and of those people whose existence is interwoven with our own. By living charity--Love--we live all the human and supernatural virtues required of a Christian" (St J. Escriva, "Conversations", 62).

15. The "peace of Christ" is that which flows from the new order of grace which he has established; grace gives man direct access to God and therefore to that peace he so much yearns for. "Thou has made us for thyself and our hearts are restless till they rest in thee" (St Augustine, "Confessions", 1, 1). This is not a peace the world can give (cf. Jn 14:27), because it is not a function of purely material progress or well-being, nor does it derive from the sort of peace that should obtain among nations. "Peace on earth, which men of every era have most eagerly yearned for, can be firmly established only if the order laid down by God is dutifully observed" (John XXIII, "Pacem In Terris", 1).

The peace of Christ, then, is "a peace that comes from knowing that our Father God loves us, and that we are made one with Christ. It results from being under the protection of the Virgin, our Lady, and assisted by St Joseph. This is the great light that illuminates our lives. In the midst of difficulties and of our personal failings, it encourages us to keep up our effort" (St J. Escriva, "Christ Is Passing By", 22).

16. "The word of Christ": the whole corpus of our Lord's teachings, of which the Apostles are accredited witnesses. This should be ever-present to the Christian's soul and "dwell...richly" in him, imbuing everything he does: the word of Christ is the best nourishment of one's life of prayer and an inexhaustible source of practical teaching; and it is to be found in the first instance in the books of the New Testament. St John Chrysostom says that these writings "are teachers which never cease to instruct us [...]. Open these books. What a treasury of good remedies they contain! [...]. All you need do is look at the book, read it and remember well the wise teachings therein. The source of all our evils is our ignorance of the sacred books" ("Hom. on Col, ad loc.").

St Paul also reminds us that our appreciation should lead us to glorify the Lord with songs of joy and gratitude. We can use ready-made hymns for this purpose, and also the Psalms, which the Church has always used in its liturgy to praise God and to nourish the spiritual life. "Just as the mouth savors good food, so does the heart savor the Psalms" (St Bernard, "Sermons on the Song of Songs", 7, 5).

See the note on Eph 5:19.

[Note on Ephesians 5:19: From the very beginning of the Church, Christian liturgy has expressed its appreciation to God through psalms, hymns and spiritual canticles. Because man is made up of body and soul, proper worship of God needs to have a certain external expression. "God has disposed that 'while recognizing God in visible form we may through him be wrapt to the love of things invisible' (Christmas preface). Moreover it is natural that the outpourings of the soul should be expressed by the senses" (Pius XII, "Mediator Dei", 8). In the Church's liturgical ceremonies, canticles are a form of celebration of the greatness of God, and an expression of gratitude for blessings received. For their part, "in the psalms there is an opportunity for the people to bless and praise God; the psalms express the admiration that people feel and what the people want to say; in them the Church speaks, the faith is professed in a melodious way, and authority finds a ready acceptance; there too is heard the joyful call of freedom, the cry of pleasure and the sound of happiness" (St Ambrose, "Enarratio in Psalmos" 1, 9).

Dignified recital and chant of liturgical prayers makes for active participation of the faithful in liturgical ceremonies, allowing everyone to share what St Augustine tells us was his experience: "I wept at the beauty of your hymns and canticles, and was powerfully moved by the sweet sound of your Church's singing. Those sounds flowed into my ears, and the truth streamed into my heart--so that my feeling of devotion overflowed, and the tears poured from my eyes, and I was happy in them" ("Confessions", 9, 6).

Liturgical prayer in this way becomes a source of genuine fervor and piety, while at the same time promoting solidarity with other members of the Church, not only those who praise God while still on their earthly pilgrimage, but also those who unceasingly glorify him in heaven. "What a wonderful thing it is to imitate on earth the choir of angels!", St Basil explains; "preparing oneself for prayer at the first hour of the day and glorifying the Creator with hymns and praise. And later, when the sun is at its height, full of splendor and light, doing one's work to the accompaniment of prayer on all sides, seasoning one's actions, so to speak, with the salt of ejaculatory prayers" ("Epistle", II, 3).]

17. All genuinely human things can and should be sanctified (cf. 1 Cor 10:31), by being done perfectly and for love of God.

The Second Vatican Council has recalled this teaching: "Lay people [...], while meeting their human obligations in the ordinary conditions of life, should not separate their union with Christ from their ordinary life; through the very performance of their tasks, which are God's will for them, they actually promote the growth of their union with him. This is the path along which lay people must advance, fervently, joyfully" ("Apostolicam Actuositatem", 4).

This teaching was very much part of the message and life of the founder of Opus Dei: "I assure you, my children, that when a Christian carries out with love the most insignificant everyday action, that action overflows with the transcendence of God. That is why I have told you repeatedly, and hammered away once and again on the idea, that the Christian vocation consists in making heroic verse out of the prose of each day. Heaven and earth seem to merge, my children, on the horizon. But where they really meet is in your hearts, when you sanctify your everyday lives" ("Conversations", 116).

The Second Vatican Council also sees in this passage of Colossians a basis for ecumenical dialogue with non-Catholics: "And if in moral matters there are many Christians who do not always understand the Gospel in the same way as Catholics, and do not admit the same solutions for the more difficult problems of modern society, they nevertheless want to cling to Christ's word as the source of Christian virtue and to obey the command of the Apostle: [Col 3:17 follows]" ("Unitatis Redintegratio", 23).

18-19. In the period when this epistle was written, especially in the East, women were regarded as inferior to men. St Paul does not make a direct attack on the customs of his time, but the way he focuses the question of the role of women provides the elements of an answer to it. He identifies what a woman's role in the family should be: it is true that the husband has an important part to play, but the wife also has a role to perform and one which is non-transferable. The wife is not the husband's slave: she is his equal in dignity and must be treated by him with respect and sincere love. It is taken for granted that the family needs a center of authority, and that this authority belongs to the husband, in accordance with God's design (cf. 1 Cor 11:3, 12-14). "The place and task of the father in and for the family is of unique and irreplaceable importance [...]. In revealing and in reliving on earth the very fatherhood of God (cf. Eph 3:15), a man is called upon to ensure the harmonious and united development of all the members of the family" (John Paul II, "Familiaris Consortio", 25).

God gave Eve to Adam as his inseparable companion and complement (cf. Gen 2:18); she was therefore duty-bound to live in peace with him. Man and woman have different, though complementary, roles in family life; they are equal in dignity, by virtue of the fact that they are human persons: "The unity of marriage, distinctly recognized by our Lord, is made clear in the equal personal dignity which must be accorded to man and woman in mutual and unreserved affection" (Vatican II, "Gaudium Et Spes", 49).

Therefore, a husband should make a special effort to love and respect his wife: "You are not her master", writes Saint Ambrose, "but her husband; she was not given to you to be your slave, but your wife [...]. Reciprocate her attentiveness to you and be grateful to her for her love" ("Exameron", 5, 7, 19 quoted in "Familiaris Consortio", 25).

See the note on Eph 5:22-24 and 5:25-33.

[Note on Ephesians 5:22-24: The basis of the supernatural grandeur and dignity of Christian marriage lies in the fact that it is an extension of the union between Christ and his Church. To exhort Christian married couples to live in accordance with their membership of the Church, the Apostle establishes an analogy whereby the husband represents Christ and the wife the Church. This teaching has its roots in the Old Testament, where the relationships between Yahweh and his people are expressed, in the preaching of the prophets, in terms of the relationships between husband and wife. The husband loves his wife truly, he is completely faithful to her (Hos 1:3; Jer 2:20; Ezek 16: 1-34). God is forever faithful to the love he has shown Israel, and he is ever ready to pardon her (cf. Is 54:5-8; 62:4-5; Jer 31:21-22) and to re-establish his Covenant with the people (cf. Is 16:5-63). Jesus also describes himself as the bridegroom (cf. Mt 9:15; Jn 3:29) and he uses the image of the wedding banquet to explain the significance of his coming (cf. Mt 22:1-14; 25:1-13). He brings into being the New Covenant, which gives rise to the new people of God, the Church (cf. Mt 26:26-29 and par.); and so the relationship between Christ and the Church appears in the New Testament in terms of husband-wife; as the Second Vatican Council put it, "The Church is also [...] described as the spotless spouse of the spotless Lamb (Rev 19:7; 21:2, 9; 22:17). It is she whom Christ 'loved and for whom he delivered himself up that he might sanctify her' (Eph 5:26). It is she whom he unites to himself by an unbreakable alliance, and whom he constantly 'nourishes and cherishes' (Eph 5:29). It is she whom, once purified, he willed to be joined to himself, subject in love and fidelity (cf. Eph 5:24)" ("Lumen Gentium", 6).

St Paul is not just using Christian marriage as a comparison to explain Christ's relationship with the Church: he is saying that relationship is actually symbolized and verified between Christian husband and wife. This means that marriage between baptized people is a true sacrament, as the Church has always taught and as Vatican II has repeated: "Christ our Lord has abundantly blessed this love, which is rich in its various features, coming as it does from the spring of divine love and modeled on Christ's own union with the Church. Just as of old God encountered his people with a covenant of love and fidelity, so our Savior, the spouse of the Church, now encounters Christian spouses through the sacrament of marriage. He abides with them in order that by their mutual self-giving spouses will love each other with enduring fidelity, as he loved the Church and delivered himself for it. Authentic married love is caught up into divine love and is directed and enriched by the redemptive power of Christ and the salvific action of the Church, with the result that the spouses are effectively led to God and are helped and strengthened in their lofty role as fathers and mothers" ("Gaudium Et Spes", 48).

When St Paul exhorts wives to be "subject" to their husbands, he is not only taking into account the social position of women at the time but also the fact that a Christian wife, by the way she relates to her husband, should reflect the Church itself, in its obedience to Christ. The husband, for his part, is asked to be similarly submissive to his wife, for he is a reflection of Jesus Christ, who gave himself up even to death out of love for the Church (cf. v. 25). In 1930 Pope Pius XI taught that "the submission of the wife neither ignores nor suppresses the liberty to which her dignity as a human person and her noble functions as wife, mother, and companion give her the full right. It does not oblige her to yield indiscriminately to all the desires of her husband, which may be unreasonable or incompatible with her wifely dignity. Nor does it mean that she is on a level with persons who in law are called minors, and who are ordinarily denied the unrestricted exercise of their rights on the ground of their immature judgment and inexperience. But it does forbid such abuse of freedom as would neglect the welfare of the family; it refuses, in this body which is the family, to allow the heart to be separated from the head, with great detriment to the body itself and even with risk of disaster. If the husband is the head of the domestic body, then the wife is its heart; and as the first holds the primacy of authority, so the second can and ought to claim the primacy of love" ("Casti Connubii", 10).

Thus, in contrast with the low regard in which women were held in the East in ancient times (when they were in general seen as lesser mortals), Christian teaching recognizes the essential equality of man and woman: "Above all it is important to underline the equal dignity and responsibility of women with men. This equality is realized in a unique manner in that reciprocal self-giving by each one to the other and by both to the children which is proper to marriage and the family. What human reason intuitively perceives and acknowledges is fully revealed by the word of God: the history of salvation, in fact, is a continuous and luminous testimony to the dignity of women.

"In creating the human race 'male and female' (Gen 1:27), God gives man and woman an equal personal dignity, endowing them with the inalienable rights and responsibilities proper to the human person. God then manifests the dignity of women in the highest form possible, by assuming human flesh from the Virgin Mary, whom the Church honors as the Mother of God, calling her the new Eve and presenting her as the model of redeemed woman. The sensitive respect of Jesus towards the women whom he called to his following and his friendship, his appearing on Easter morning to a woman before the other disciples, the mission entrusted to women to carry the good news of the Resurrection to the Apostles these are all signs that confirm the special esteem of the Lord Jesus for women" (John Paul II, "Familiaris Consortio", 22).

Monsignor Escriva provides another summary of this teaching: "Women, like men, possess the dignity of being persons and children of God. Nevertheless, on this basis of fundamental equality, each must achieve what is appropriate to him or her [...]. Women are called to bring to the family, to society and to the Church characteristics which are their own and which they alone can give--their gentle warmth and untiring generosity, their love for detail, their quick-wittedness and intuition, their simple and deep piety, their constancy ..." ("Conversations", 87).

Note on Ephesians 5:25-27: Love between husband and wife is also founded on Christ's love for his Church. New Testament revelation fixes this high standard for a husband's love for his wife because the model for this life is nothing less than Christ's love for the Church. St Paul, in fact, expresses this in terms of a betrothed couple, with the bride all dressed up to be presented to the bridegroom: Christ similarly sanctifies and purifies, through Baptism, those who are going to become members of his Church. The sacrament of Baptism, reflected in the words "by the washing of water with the word", applies that redemption which Jesus has brought about through his sacrifice on the cross.

20-21. Children should obey their parents in everything, as God has commanded (cf. Ex 20:12; Sir 3:8ff)--a commandment which shows that this is something which is part of human nature. Obviously for a child's obedience to "please the Lord" it must not involve doing anything that is opposed to God's will, for Jesus taught that "he who loves father or mother more than me is not worthy of me" (Mt 10:37).

For their part, parents must do everything they can to bring up their children well. In every family there should be an "educational exchange between parents and children (cf. Eph 6:1-4; Col 3:20f) in which each gives and receives. By means of love, respect and obedience towards their parents, children offer their specific and irreplaceable contribution to the construction of an authentically human and Christian family (cf. "Gaudium Et Spes", 48). They will be aided in this if parents exercise their unrenounceable authority as a true and proper 'ministry', that is, as a service to the human and Christian well-being of their children, and in particular as a service aimed at helping them acquire a truly responsible freedom" ("Familiaris Consortio", 21).

See the note on Eph 6:1-4.

[Note on Ephesians 6:1-4: St Paul now goes on to deal with parent-children relationships. He recalls the fourth commandment (the first of the commandments to do with our neighbor) to which a promise of blessing is attached for those who keep it (cf. Ex 20:12; Deut 5:16). Honoring one's parents means loving and obeying them, as is right, and caring for them spiritually and materially when their age or circumstances so require. To those who keep this commandment, the Lord promises happiness and a long life on earth.

"In the Lord": although these words are missing from some early codexes, there is no doubt about their authenticity. They locate parent-children relationships on a supernatural plane. In the last analysis, obedience of children to parents is a divine commandment, which justice demands be kept. Parents, for their part, are called to be understanding with their children, and to educate them in a truly Christian way: discipline and instruction should always be motivated by a desire for their good.

"As it is the parents who have given life to their children, on them lies the gravest obligation of educating their family. They must therefore be recognized as being primarily and principally responsible for their education. The role of parents in education is of such importance that it is almost impossible to provide an adequate substitute. It is therefore the duty of parents to create a family atmosphere inspired by love and devotion to God and their fellow-men which will promote an integrated, personal and social education of their children [...] which are necessary to every society. It is therefore above all in the Christian family, enriched by the grace and the responsibility of the sacrament of matrimony, that children should be taught to know and worship God and to love their neighbor, in accordance with the faith which they have received in earliest infancy in the sacrament of Baptism [...]. Finally it is through the family that they are gradually initiated into association with their fellow-men in civil life and as members of the people of God" (Vatican II, "Gravissimum Educationis", 3).

"Therefore the responsibility and consequently also the right of educating children comes to the family direct from the Creator. It is a right which cannot be surrendered, because it is combined with a very serious responsibility; it is therefore prior to any right of the civil society or the State and for that reason may not be infringed by any power on earth.

"The sacred character of this right is thus shown by St Thomas Aquinas: 'The son is by nature something of the father ...: and so the law of nature requires that until it reaches the use of reason the child shall be under the father's care. It would therefore be against natural justice if before reaching the use of reason the child were removed from the parents' charge or if any disposition were made concerning it against the parents' will' ("Summa Theologiae", II-II, q. 10, a. 12). And since the parents' obligation to exercise this care persists until the offspring is capable of looking after itself, it is evident that their inviolable right to educate their offspring continues until that time. 'For nature', says St Thomas, 'intends not only the generation of offspring but also its development and progress to the state of man as man, that is, to the state of virtue' ("ibid.", "Supplement", q. 41, a. 1)" (Pius XI, "Divini Illius Magistri").

Parents must not abuse their authority nor should their children obey them if asked to do anything that is against the moral law. Therefore, parents may not make unreasonable demands. The Apostle warns about this when he says, "do not provoke your children to anger" (v. 4). Christian education, therefore, must be based on charity, on affection and on parents' sensitive respect of their children's freedom. 'The parents are the main persons responsible for the education of their children, in human as well as in spiritual matters. They should be conscious of the extent of their responsibility. To fulfill it, they need prudence, understanding, a capacity for teaching and loving and a concern for giving good example. Imposing things by force, in an authoritarian manner, is not the right way to teach. The ideal attitude of parents lies more in becoming their children's friends--friends who will be willing to share their anxieties, who will listen to their problems, who will help them in an effective and agreeable way" (St J. Escriva, "Christ Is Passing By", 27). See the note on Col 3:20-21.

From: Luke 2:41-52

The Finding in the Temple
-------------------------
[41] Now his (Jesus') parents went to Jerusalem every year at the feast of the Passover. [42] And when he was twelve years old, they went up according to custom; [43] and when the feast was ended, as they were returning, the boy Jesus stayed behind in Jerusalem. His parents did not know it, [44 but supposing him to be in the company they went a day's journey, and they sought him among their kinsfolk and acquaintances; [45] and when they did not find him, they returned to Jerusalem, seeking him. [46] And after three days they found him in the temple sitting among the teachers, listening to them and asking them questions; [47] and all who heard him were amazed at his understanding and his answers. [48] And when they saw him they were astonished; and his mother said to him, "Son, why have you treated us so? Behold, your father and I have been looking for you anxiously." [49] And he said to them, "How is it that you sought me? Did you not know that I must be in my Father's house?" [50] And they did not understand the saying which he spoke to them.

The Hidden Life of Jesus at Nazareth
------------------------------------
[51] And he went down with them and came to Nazareth, and was obedient to them; and his mother kept all these things in her heart. [52] And Jesus increased in wisdom and in stature, and in favor with God and man.

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

41. Only St Luke (2:41-50) reports the event of the Child Jesus being lost and then found in the temple, which we contemplate in the "Fifth Joyful Mystery" of the Rosary.

Only males aged twelve and upwards were required to make this journey. Nazareth is about 100 km (60 miles) from Jerusalem as the crow flies, but the hilly nature of the country would have made it a trip of 140 km.

43-44. On pilgrimages to Jerusalem, the Jews used to go in two groups--one of men, the other of women. Children could go with either group. This explains how they could go a day's journey before they discovered the Child was missing when the families regrouped to camp.

"Mary is crying. In vain you and I have run from group to group, from caravan to caravan. No one has seen him. Joseph, after fruitless attempts to keep from crying, cries too.... And you.... And I.

'Being a common little fellow, I cry my eyes out and wail to heaven and earth..., to make up for the times when I lost him through my own fault and did not cry" (St J. Escriva, "Holy Rosary", Fifth Joyful Mystery).

45. The concern which Mary and Joseph show in looking for the Child should encourage us always to seek Jesus out, particularly if we lose him through sin.

"Jesus, may I never lose you again.... Now you and I are united in misfortune and grief, as were united in sin. And from the depths of our being comes sighs of heartfelt sorrow and burning phrases which the pen cannot and should not record" ("Holy Rosary", Fifth Joyful Mystery).

46-47. The Child Jesus must have been in the courtyard of the temple, which was where the teachers usually taught. Listeners used to sit at their feet, now and again asking questions and responding to them. This was what Jesus did, but his questions and answers attracted the teachers' attention, he was so wise and well-informed.

48. Ever since the Annunciation our Lady had known that the Child Jesus was God. This faith was the basis of her generous fidelity throughout her life--but there was no reason why it should include detailed knowledge of all the sacrifices God would ask of her, nor of how Christ would go about his mission of redemption: that was something she would discover as time went by, contemplating her Son's life.

49. Christ's reply is a form of explanation. His words--his first words to be recorded in the Gospel--clearly show his down Sonship; and they also show his determination to fulfill the will of his Eternal Father. "He does not upbraid them--Mary and Joseph--for searching for their son, but he raises the eyes of their souls to appreciate what he owes him whose Eternal Son he is" (St Bede, "In Lucae Evangelium Expositio, in loc."). Jesus teaches us that over and above any human authority, even that of our parents, there is the primary duty to do the will of God. "And once we are consoled by the joy of finding Jesus--three days he was gone!--debating with the teachers of Israel (Lk 2:46), you and I shall be left deeply impressed by the duty to leave our home and family to serve our heavenly Father" (St J. Escriva, "Holy Rosary", Fifth Joyful Mystery"). See note on Mt 10:34-37.

50. We must remember that Jesus knew in detail the whole course his earthly life would take from his conception onwards (cf. note on Lk 2:52). This is shown by what he says in reply to his parents. Mary and Joseph realized that his reply contained a deeper meaning which they did not grasp. They grew to understand it as the life of their Child unfolded. Mary's and Joseph's faith and their reverence towards the Child led them not to ask any further questions but to reflect on Jesus' words and behavior in this instance, as they had done so on other occasions.

51. The Gospel sums up Jesus' life in Nazareth in just three words: "erat subditus illis", he was obedient to them. "Jesus obeys, and he obeys Joseph and Mary. God has come to the world to obey, and to obey creatures. Admittedly they were very perfect creatures--Holy Mary, our mother, greater than whom God alone; and that most chaste man Joseph. But they are only creatures, and yet Jesus, who is God, obeyed them. We have to love God so as to love his will and desire to respond to his calls. They come to us through the duties of our ordinary life—duties of state, profession, work, family, social life, our own and other people's difficulties, friendship, eagerness to do what is right and just" ([St] J. Escriva, "Christ Is Passing By", 17).

Jesus lived like any other inhabitant of Nazareth, working at the same trade as St Joseph and earning his living by the sweat of his brow. "His hidden years are not without significance, nor were they simply a preparation for the years which were to come after--those of his public life. Since 1928 I have understood clearly that God wants our Lord's whole life to be an example for Christians. I saw this with special reference to his hidden life, the years he spent working side by side with ordinary men. Our Lord wants many people to ratify their vocation during years of quiet, unspectacular living. Obeying God's will always means leaving our selfishness behind, but there is no reason why it should entail cutting ourselves off from the normal life of ordinary people who share the same status, work and social position with us.

"I dream--and the dream has come true--of multitudes of God's children, sanctifying themselves as ordinary citizens, sharing the ambitions and endeavors of their colleagues and friends. I want to shout to them about this divine truth: If you are there in the middle of ordinary life, it doesn't mean Christ has forgotten about you or hasn't called you. He has invited you to stay among the activities and concerns of the world. He wants you to know that your human vocation, your profession, your talents, are not omitted from his divine plans. He has sanctified them and made them a most acceptable offering to his Father" ([St] J. Escriva, "Christ Is Passing By", 20).

Source: Daily Word for Reflection—Navarre Bible Commentary

FEAST OF THE HOLY FAMILY OF JESUS, MARY AND JOSEPH

The Feast of the Holy Family of Jesus, Mary and Joseph is normally celebrated on the Sunday after Christmas. This feast developed at the beginning of the 19th century in Canada and then spread to the entire Church in 1920. At first, it was celebrated on the Sunday after Epiphany. It is a Feast that seeks to portray the Holy Family of Nazareth as the “true model of life” (cf. Opening Prayer) from which our families can draw inspiration and know where to find help and comfort.

When they had departed, behold, the angel of the Lord appeared to Joseph in a dream and said, “Rise, take the child and his mother, flee to Egypt, and stay there until I tell you. Herod is going to search for the child to destroy him.” Joseph rose and took the child and his mother by night and departed for Egypt. He stayed there until the death of Herod, that what the Lord had said through the prophet might be fulfilled, “Out of Egypt I called my son.” … When Herod had died, behold, the angel of the Lord appeared in a dream to Joseph in Egypt and said, “Rise, take the child and his mother and go to the land of Israel, for those who sought the child’s life are dead.” He rose, took the child and his mother, and went to the land of Israel. But when he heard that Archelaus was ruling over Judea in place of his father Herod, he was afraid to go back there. And because he had been warned in a dream, he departed for the region of Galilee. He went and dwelt in a town called Nazareth, so that what had been spoken through the prophets might be fulfilled, “He shall be called a Nazorean” (Mt 2:13-15, 19-23).

Family in movement

If there is a fact that is striking when reading today’s Gospel text, it is all the “motion” verbs: depart, arise, flee, take refuge, stay…. There is even a map that is no less impressive: Bethlehem, Egypt, then Nazareth. Certainly, the key to all this “movement” is found in the citation of the Prophet Hosea: “Out of Egypt I have called my son” – a place of refuge for the persecuted and the place of departure for Israel’s Exodus. The Family of Nazareth thus traces the journey of many persecuted people and refugees down through history. At the same time, it recalls the powerful hand of God who knows how to liberate His people.

The experience of the family of Nazareth cannot but make us think of the many families today who are also “in movement” – certainly of those families forced to leave their homes and their own land in search of peace, serenity and work, but also of those families who live with the apprehension and anxiety of not making ends meet, of unstable marital situations, the fear of illness…

In the family of Nazareth, our families, as well as the human family, can learn to allow ourselves to be guided by God’s powerful hand. If it is true on the one hand that in many situations people feel like “refugees”, “strangers in their own homes”, or in the heart of a dear one, it is also true that every obstacle, every difficulty can be transformed into an opportunity to “depart”, an opportunity for a “journey toward conversion” which alone can lead to serenity, peace, stability.

The Holy Spirit speaks to today’s families

Today, the Holy Spirit still continues to guide “all peoples”, “all couples”, “all parents”. But we need to listen to the Spirit who speaks in us. If the Son of God came to live with us as a child, and only the eyes of faith can perceive His presence, how important it is to remind ourselves that everyday things are never of little importance, that daily occurrences are never useless or purely coincidental. The eyes of faith are necessary to grasp the hidden and the beyond. Everything becomes a “place” to encounter or reject God’s presence. Everything is a sign for those who believe.

The gospel of the family

To live the gospel of the family is not easy today. Those who want to defend life from the moment of conception are criticized or attacked. Yet in the Gospel we find the way to live a beautiful life on the personal and familial level, a way that is certainly challenging, but attractive and all-embracing. It is a way that still deserves to be trusted and undertaken after the example and through the intercession of the Holy Family of Nazareth itself. There are happy and sad, serene and difficult moments in every family. This is life. To live the “gospel of the family” does not exempt us from experiencing difficulties and tensions, of encountering moments of pleasant fortitude and painful weakness. Families who are wounded and marked by weakness, failure, difficulty…can rise again if they learn how to draw from the font of the Gospel. There, they can rediscover new possibilities of starting over.

Prayer

The hidden life of Nazareth

allows every person
to be in communion with Jesus
along the most ordinary paths of everyday life.
Nazareth is the school
in which we begin to understand
the life of Jesus, that is,
the school of the Gospel...
In the first place, may it teach us silence.
Oh! May an appreciation
of this stupendous and indispensable

atmosphere for the spirit return to us...
May it teach us the way to live in the family.
Nazareth reminds us what the family is,
what communion of love is,
its austere and simple beauty,
its sacred and inviolable character…

Finally, let us learn a lesson of work.
Oh! House of Nazareth,
home of the “Carpenter’s Son”!
Here, we especially want to understand
how to praise the severe but redeeming law
of human labor...
We want to greet workers throughout the world
and show them their great model,

their Divine Brother.
(Saint Pope Paul VI, discourse of 5 January 1964)

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Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 2
41.	And his parents went every year to Jerusalem, at the solemn day of the pasch,	Et ibant parentes ejus per omnes annos in Jerusalem, in die solemni Paschæ.	και επορευοντο οι γονεις αυτου κατ ετος εις ιερουσαλημ τη εορτη του πασχα
42.	And when he was twelve years old, they going up into Jerusalem, according to the custom of the feast,	Et cum factus esset annorum duodecim, ascendentibus illis Jerosolymam secundum consuetudinem diei festi,	και οτε εγενετο ετων δωδεκα αναβαντων αυτων εις ιεροσολυμα κατα το εθος της εορτης
43.	And having fulfilled the days, when they returned, the child Jesus remained in Jerusalem; and his parents knew it not.	consummatisque diebus, cum redirent, remansit puer Jesus in Jerusalem, et non cognoverunt parentes ejus.	και τελειωσαντων τας ημερας εν τω υποστρεφειν αυτους υπεμεινεν ιησους ο παις εν ιερουσαλημ και ουκ εγνω ιωσηφ και η μητηρ αυτου
44.	And thinking that he was in the company, they came a day's journey, and sought him among their kinsfolks and acquaintance.	Existimantes autem illum esse in comitatu, venerunt iter diei, et requirebant eum inter cognatos et notos.	νομισαντες δε αυτον εν τη συνοδια ειναι ηλθον ημερας οδον και ανεζητουν αυτον εν τοις συγγενεσιν και εν τοις γνωστοις
45.	And not finding him, they returned into Jerusalem, seeking him.	Et non invenientes, regressi sunt in Jerusalem, requirentes eum.	και μη ευροντες αυτον υπεστρεψαν εις ιερουσαλημ ζητουντες αυτον
46.	And it came to pass, that, after three days, they found him in the temple, sitting in the midst of the doctors, hearing them, and asking them questions.	Et factum est, post triduum invenerunt illum in templo sedentem in medio doctorum, audientem illos, et interrogantem eos.	και εγενετο μεθ ημερας τρεις ευρον αυτον εν τω ιερω καθεζομενον εν μεσω των διδασκαλων και ακουοντα αυτων και επερωτωντα αυτους
47.	And all that heard him were astonished at his wisdom and his answers.	Stupebant autem omnes qui eum audiebant, super prudentia et responsis ejus.	εξισταντο δε παντες οι ακουοντες αυτου επι τη συνεσει και ταις αποκρισεσιν αυτου
48.	And seeing him, they wondered. And his mother said to him: Son, why hast thou done so to us? behold thy father and I have sought thee sorrowing.	Et videntes admirati sunt. Et dixit mater ejus ad illum : Fili, quid fecisti nobis sic ? ecce pater tuus et ego dolentes quærebamus te.	και ιδοντες αυτον εξεπλαγησαν και προς αυτον η μητηρ αυτου ειπεν τεκνον τι εποιησας ημιν ουτως ιδου ο πατηρ σου καγω οδυνωμενοι εζητουμεν σε
49.	And he said to them: How is it that you sought me? did you not know, that I must be about my father's business?	Et ait ad illos : Quid est quod me quærebatis ? nesciebatis quia in his quæ Patris mei sunt, oportet me esse ?	και ειπεν προς αυτους τι οτι εζητειτε με ουκ ηδειτε οτι εν τοις του πατρος μου δει ειναι με
50.	And they understood not the word that he spoke unto them.	Et ipsi non intellexerunt verbum quod locutus est ad eos.	και αυτοι ου συνηκαν το ρημα ο ελαλησεν αυτοις
51.	And he went down with them, and came to Nazareth, and was subject to them. And his mother kept all these words in her heart.	Et descendit cum eis, et venit Nazareth : et erat subditus illis. Et mater ejus conservabat omnia verba hæc in corde suo.	και κατεβη μετ αυτων και ηλθεν εις ναζαρετ και ην υποτασσομενος αυτοις και η μητηρ αυτου διετηρει παντα τα ρηματα ταυτα εν τη καρδια αυτης
52.	And Jesus advanced in wisdom, and age, and grace with God and men.	Et Jesus proficiebat sapientia, et ætate, et gratia apud Deum et homines.	και ιησους προεκοπτεν σοφια και ηλικια και χαριτι παρα θεω και ανθρωποις

Feast of the Holy Family

Readings at Mass

This is the child I prayed for: he is made over to the Lord.

We are called God's children, and that is what we are