A I saw the new Jerusalem, as a beautiful as a bride all dressed
for her husband.
I, John, saw a new heaven and a new earth.
The former heaven and the former earth had passed away,
and the sea was no more.
I also saw the holy city, a new Jerusalem,
coming down out of heaven from God,
prepared as a bride adorned for her husband.
I heard a loud voice from the throne saying,
"Behold, God's dwelling is with the human race.
He will dwell with them and they will be his people
and God himself will always be with them as their God.
He will wipe every tear from their eyes,
and there shall be no more death or mourning, wailing or pain,
for the old order has passed away."
The One who sat on the throne said,
"Behold, I make all things new."
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Commentary on Rv 21:1-5a
In this selection from St. John’s Revelation, John has a vision of the “new heaven” and the "new earth,” after Christ begins his reign at God’s right hand. The "new Jerusalem" is the image of God’s Church, viewed as the bride with Christ the bridegroom. In the "new Jerusalem" (the Church), God dwells, and there he will show his tender mercy (“He will wipe every tear from their eyes”). The old order is washed away: “Behold, I make all things new” (see also Isaiah 43:18ff, 2 Corinthians 5:17, and Galatians 6:15).
"This passage of the Book of Revelation strengthens the faith and hope of the Church--not only St John's own generation but all generations down the ages for as long as the Church makes its way through this valley of tears. The Second Vatican Council says: 'We know neither the moment of the consummation of the earth and of man nor the way the universe will be transformed. The form of this world, distorted by sin, is passing away and we are taught that God is preparing a new dwelling and a new earth in which righteousness dwells, whose happiness will fill and surpass all the desires of peace arising in the hearts of men. Then with death conquered the children of God will be raised in Christ and what was sown in weakness and dishonor will put on the imperishable: charity and its work will remain, and all of creation which God made for man, will be set free from its bondage to decay' ("Gaudium Et Spes", 39). [2]
CCC: Rv 21:1-22,5 117; Rv 21:1-2 756; Rv 21:1 1043; Rv 21:2-4 677; Rv 21:2 757, 1045, 2016; Rv 21:3 756, 2676; Rv 21:4 1044, 1186; Rv 21:5 1044
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B Or Appendix II, 9 Where sin increased, there grace abounded all the more.
Brothers and sisters:
For if, by the transgression of the one,
This selection recalls the original sin of Adam and Eve recorded in Genesis 3:1-7. Through this action, says St. Paul, sin entered the world although before the Law of Moses, sin was not defined and therefore “sin is not accounted when there was no law.” Just as sin entered through one man, it is washed away through Jesus Christ: “acquittal and life came to all.”
CCC: Rom 5:12-21 388; Rom 5:12 400, 402, 602, 612, 1008; Rom 5:18-19 605; Rom 5:18 402; Rom 5:19-21 1009; Rom 5:19-20 411; Rom 5:19 397, 402, 532, 615, 623
In him we were also chosen,
CCC: Eph 1:3-14 2627, 2641; Eph 1:3-6 381, 1077; Eph 1:3 492, 1671; Eph 1:4-5 52, 257; Eph 1:4 492, 796, 865, 1426, 2807; Eph 1:5-6 294; Eph 1:6 1083
R. O Mary, you are the city of God in whom justice dwells.
I rejoice heartily in the LORD,
As the earth brings forth its plants,
Nations shall behold your vindication,
This selection provides the last verses of “glad tidings to the lowly,” one of the songs of those returning from exile. In these verses, the prophet sees the new Jerusalem coming forth as a light upon the world, bringing salvation to the people and glory to God.
Christ is identified as the vindication of Israel. Once the Lord has delivered his salvation, the land will be called the Lord’s delight. Finally, the image of the bridegroom and the bride are used as a common metaphor for the Messiah and the people of God (see also Hosea 2:11-15).
B Or Appendix II, 9 Where sin increased, there grace abounded all the more.
Brothers and sisters:
Through one man sin entered the world,
and through sin, death,
and thus death came to all men, inasmuch as all sinned.
For if, by the transgression of the one,
death came to reign through that one,
how much more will those who receive the abundance of grace
and of the gift of justification
come to reign in life through the one Jesus Christ.
In conclusion, just as through one transgression
condemnation came upon all,
so, through one righteous act,
acquittal and life came to all.
For just as through the disobedience of the one man
the many were made sinners,
so, through the obedience of the one,
the many will be made righteous.
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Commentary on Rom 5:12, 17-19
This selection recalls the original sin of Adam and Eve recorded in Genesis 3:1-7. Through this action, says St. Paul, sin entered the world although before the Law of Moses, sin was not defined and therefore “sin is not accounted when there was no law.” Just as sin entered through one man, it is washed away through Jesus Christ: “acquittal and life came to all.”
CCC: Rom 5:12-21 388; Rom 5:12 400, 402, 602, 612, 1008; Rom 5:18-19 605; Rom 5:18 402; Rom 5:19-21 1009; Rom 5:19-20 411; Rom 5:19 397, 402, 532, 615, 623
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Or Appendix II, 14 Before the world was made, God chose us in Christ.
Blessed be the God and Father of our Lord Jesus Christ,
who has blessed us in Christ
with every spiritual blessing in the heavens,
as he chose us in him, before the foundation of the world,
to be holy and without blemish before him.
In love he destined us for adoption to himself through Jesus Christ,
in accord with the favor of his will,
for the praise of the glory of his grace
that he granted us in the beloved.
In him we were also chosen,
destined in accord with the purpose of the One
who accomplishes all things according to the intention of his will,
so that we might exist for the praise of his glory,
we who first hoped in Christ.
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Commentary on Eph 1:3-6, 11-12
This passage is a selection from a liturgical hymn. It praises God and all of his creation. It is written is a style very much like that found in Colossians 1:15-20, and is broken into two sections: God's plan for salvation and Christ's redemptive actions in response.
Paul speaks to the Ephesians about their adoption by God as sons and daughters. He relates, in typical Pauline fashion, the omnipotence and timelessness of God’s knowledge and actions. The emphasis in this selection is “chosen.” We were chosen (“to be holy and without blemish before him”) to accomplish God's will, just as he chose the Blessed Virgin Mary to be the unblemished vessel of our Savior Jesus Christ.
"'He destined us in love': the loving initiative is God's. 'If God has honored us with countless gifts it is thanks to his love, not to our merits. Our fervor, our strength, our faith and our unity are the fruit of God's benevolence and our response to his goodness' (St John Chrysostom, 'Hom. on Eph, ad loc'.)." [1]
CCC: Eph 1:3-14 2627, 2641; Eph 1:3-6 381, 1077; Eph 1:3 492, 1671; Eph 1:4-5 52, 257; Eph 1:4 492, 796, 865, 1426, 2807; Eph 1:5-6 294; Eph 1:6 1083
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RESPONSORIAL PSALM
R. O Mary, you are the city of God in whom justice dwells.
I rejoice heartily in the LORD,
in my God is the joy of my soul;
for he has clothed me with a robe of salvation,
and wrapped me in a mantle of justice,
like a bride bedecked with her jewels.
R. O Mary, you are the city of God in whom justice dwells.
As the earth brings forth its plants,
and a garden makes its growth spring up,
so will the Lord GOD make justice and praise
spring up before all the nations.
R. O Mary, you are the city of God in whom justice dwells.
Nations shall behold your vindication,
and all kings your glory;
you shall be called by a new name
pronounced by the mouth of the LORD.
You shall be a glorious crown in the hand of the LORD,
a royal diadem held by your God.
R. O Mary, you are the city of God in whom justice dwells.
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Commentary on Is 61:10a-d and f, 11; 62:2-3
This selection provides the last verses of “glad tidings to the lowly,” one of the songs of those returning from exile. In these verses, the prophet sees the new Jerusalem coming forth as a light upon the world, bringing salvation to the people and glory to God.
Christ is identified as the vindication of Israel. Once the Lord has delivered his salvation, the land will be called the Lord’s delight. Finally, the image of the bridegroom and the bride are used as a common metaphor for the Messiah and the people of God (see also Hosea 2:11-15).
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GOSPEL
A Hail, full of grace.
In the sixth month, the angel Gabriel was sent from God
CCC: Lk 1:26-38 497, 706, 723, 2571; Lk 1:26-27 488; Lk 1:26 332; Lk 1:28-37 494; Lk 1:28 490, 491; Lk 1:31 430, 2812; Lk 1:32-33 709; Lk 1:32 559; Lk 1:34 484, 497, 505; Lk 1:35 437, 484, 486, 697; Lk 1:37-38 494; Lk 1:37 148, 269, 273, 276; Lk 1:38 64, 148, 510, 2617, 2677, 2827, 2856
There was a wedding at Cana in Galilee,
The author gives us the story of Jesus' first revelatory action following his baptism by St. John the Baptist in the Jordan. Jesus and his disciples are invited to a wedding and the wine runs out. Jesus’ mother lets her son know that the time has come for his revelation, even though Jesus does not think so. "The Greek in the exchange between Jesus and his mother is ambiguous; some would interpret it, ‘What concern is that of mine or yours?’, but it is more probably to be understood as a Hebrew idiom, ‘What have I to do with you?’, that is, ‘Leave me alone, do not interfere with me’, as in Matthew 8.29, and in many passages of the Old Testament." [3]
Significantly the stone water jars were there for the ceremonial cleansing, the very Hebrew custom John the Baptist used in his call to repentance. The Hebrew custom was symbolic (as was St. John's invitation to be baptized in the Jordan); the Lord would later make baptism efficacious as sins were forgiven. We also note the Hebrew numerology applied to this scene. The number six represents one less than the perfect number seven. It was not yet Jesus’ time. The water became wine, not his blood which was yet to be poured out for the salvation of mankind.
The final statement in this story: “his disciples began to believe in him,” is the only time in the Gospel of St. John where there was any doubt about the Lord’s true identity on their part.
GOSPEL
A Hail, full of grace.
In the sixth month, the angel Gabriel was sent from God
to a town of Galilee called Nazareth,
to a virgin betrothed to a man named Joseph,
of the house of David,
and the virgin’s name was Mary.
And coming to her, he said,
“Hail, full of grace! The Lord is with you.”
But she was greatly troubled at what was said
and pondered what sort of greeting this might be.
Then the angel said to her,
“Do not be afraid, Mary,
for you have found favor with God.
Behold, you will conceive in your womb and bear a son,
and you shall name him Jesus.
He will be great and will be called Son of the Most High,
and the Lord God will give him the throne of David his father,
and he will rule over the house of Jacob forever,
and of his Kingdom there will be no end.”
But Mary said to the angel,
“How can this be,
since I have no relations with a man?”
And the angel said to her in reply,
“The Holy Spirit will come upon you,
and the power of the Most High will overshadow you.
Therefore the child to be born
will be called holy, the Son of God.
And behold, Elizabeth, your relative,
has also conceived a son in her old age,
and this is the sixth month for her who was called barren;
for nothing will be impossible for God.”
Mary said, “Behold, I am the handmaid of the Lord.
May it be done to me according to your word.”
Then the angel departed from her.
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Commentary on Lk 1:26-38
This passage, from St. Luke’s Gospel, is the story of Mary being informed by the archangel Gabriel that she has been chosen for the great privilege of bearing the Savior of the world. St. Mary graciously accepts this honor, although with very human fear, indicating that her free will is in play. This response makes her obedience to God’s will more powerful. It is proposed that, with this acceptance, Mary entered into a vow of perpetual virginity because of the demands of Isaiah 7:14: “Therefore the Lord himself will give you this sign: the virgin shall be with child, and bear a son, and shall name him Immanuel."
In St. Luke’s story of the Annunciation, the archangel Gabriel comes to Mary and tells her she will bear a son and name him Jesus (the eternal implication of this statement is made clear in the greeting which presupposes knowledge of Mary’s entire existence). Mary confirms the title “Virgin” as she questions Gabriel saying: “How can this be, since I have no relations with a man?” Even though she does not understand, Mary accepts her role and is told that the Holy Spirit will be the agent of the life within her. She then utters those amazing words: "Behold, I am the handmaid of the Lord. May it be done to me according to your word."
This announcement parallels Zechariah’s news about John the Baptist (Luke 1:5-23), also delivered by the archangel Gabriel. This passage clearly identifies Jesus as Son of David and Son of God, thus linking it with the messianic predictions from the Old Testament.
CCC: Lk 1:26-38 497, 706, 723, 2571; Lk 1:26-27 488; Lk 1:26 332; Lk 1:28-37 494; Lk 1:28 490, 491; Lk 1:31 430, 2812; Lk 1:32-33 709; Lk 1:32 559; Lk 1:34 484, 497, 505; Lk 1:35 437, 484, 486, 697; Lk 1:37-38 494; Lk 1:37 148, 269, 273, 276; Lk 1:38 64, 148, 510, 2617, 2677, 2827, 2856
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B Do whatever he tells you.
There was a wedding at Cana in Galilee,
and the mother of Jesus was there. ,
Jesus and his disciples were also invited to the wedding.
When the wine ran short,
the mother of Jesus said to him,
"They have no wine."
And Jesus said to her,
"Woman, how does your concern affect me?
My hour has not yet come."
His mother said to the servers,
"Do whatever he tells you."
Now there were six stone water jars there for Jewish ceremonial washings,
each holding twenty to thirty gallons.
Jesus told them,
"Fill the jars with water."
So they filled them to the brim.
Then he told them,
"Draw some out now and take it to the headwaiter."
So they took it.
And when the headwaiter tasted the water that had become wine,
without knowing where it came from
(although the servers who had drawn the water knew),
the headwaiter called the bridegroom and said to him,
"Everyone serves good wine first,
and then when people have drunk freely, an inferior one;
but you have kept the good wine until now."
Jesus did this as the beginning of his signs at Cana in Galilee
and so revealed his glory,
and his disciples began to believe in him.
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Commentary on Jn 2:1-11
The author gives us the story of Jesus' first revelatory action following his baptism by St. John the Baptist in the Jordan. Jesus and his disciples are invited to a wedding and the wine runs out. Jesus’ mother lets her son know that the time has come for his revelation, even though Jesus does not think so. "The Greek in the exchange between Jesus and his mother is ambiguous; some would interpret it, ‘What concern is that of mine or yours?’, but it is more probably to be understood as a Hebrew idiom, ‘What have I to do with you?’, that is, ‘Leave me alone, do not interfere with me’, as in Matthew 8.29, and in many passages of the Old Testament." [3]
Significantly the stone water jars were there for the ceremonial cleansing, the very Hebrew custom John the Baptist used in his call to repentance. The Hebrew custom was symbolic (as was St. John's invitation to be baptized in the Jordan); the Lord would later make baptism efficacious as sins were forgiven. We also note the Hebrew numerology applied to this scene. The number six represents one less than the perfect number seven. It was not yet Jesus’ time. The water became wine, not his blood which was yet to be poured out for the salvation of mankind.
The final statement in this story: “his disciples began to believe in him,” is the only time in the Gospel of St. John where there was any doubt about the Lord’s true identity on their part.
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Today we recall our Blessed Mother’s selfless act of obedience to the Father. She is our great example. Just as she constantly points to her Son, our Lord Jesus, so we, in following her example seek to become more like the new Adam who, through his death and resurrection expressed God’s ultimate love for us and once more flung open the doors to eternal life, bathed in the love of the Father. So as we started with God’s love for us, we finish in the same way.
Pax
[1] The Navarre Bible, Letters of St. Paul (Four Courts Press, Dublin Ireland, 2003), 362
 |
| Blessed Virgin Mary, The New Eve Lost in Rapture |
Reflection:
It all
begins with the love of God. It was God
who created us in his own image and likeness, wishing only that we would have
peace and live in his love. In great
irony, by his act of creation, he imparted to us his own essence containing
free will. Our first parents, Adam and
Eve, exercised free will as, in their naive state, Eve was seduced by the evil
one, and with Adam disobeyed their Heavenly Father and fell from grace. The gates of heaven were slammed shut, and
with that original sin, humanity was separated from the Father’s love through
an unreconciled hurt.
No
human being could undo the act that separated us from fully embracing the
Father. So, God sent his only Son to us.
He wrapped this most precious gift in the womb of the new Eve, Holy
Mary. It was through her selfless act of
accepting God’s will that she overturned the first Eve’s disobedience and,
bringing God’s Son into the world, once more opened the door to God’s love for
us.
As St. Paul says:
For just as
through the disobedience of the one man the many were made sinners, so, through
the obedience of the one, the many will be made righteous. Romans 5:19
Today we recall our Blessed Mother’s selfless act of obedience to the Father. She is our great example. Just as she constantly points to her Son, our Lord Jesus, so we, in following her example seek to become more like the new Adam who, through his death and resurrection expressed God’s ultimate love for us and once more flung open the doors to eternal life, bathed in the love of the Father. So as we started with God’s love for us, we finish in the same way.
Pax
[1] The Navarre Bible, Letters of St. Paul (Four Courts Press, Dublin Ireland, 2003), 362
[2] The Navarre Bible: Revelation and Hebrews and Catholic Letters (Scepter Publishers, Princeton, NJ, © 2003), 118.
[3] Knox Bible footnote on Jn 2:4.
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