Liturgy and Life Study Bible

liturgy and life study bible

John W. Martens and Paul Turner General Editors

Contributors:

Francis L. Agnoli, OFS

Juan Miguel Betancourt, SEMV

Catherine Cory

Barry M. Craig

Andrew R. Davis

John Endres, SJ †

Rita Ferrone

Kristine Henriksen Garroway

Clare V. Johnson

Layla A. Karst

John W. Martens

Dalia Marx

Paul Niskanen

Gerald O’Collins, SJ

Carolyn Osiek, RSCJ

Gregory J. Polan, OSB

Jordan J. Ryan

George M. Smiga

Paul Turner

OSB

John W. Martens and Rev. Paul Turner

Liturgy and Social Justice from a Biblical Perspective XXXIX

Rita Ferrone

Early Israelite Worship............... XLIII

Andrew R. Davis

Sabbath, Rest, and Worship ........... XLV

Bishop Juan Miguel Betancourt, SEMV

Israelite Festival Calendar ........... XLVII

Kristine Henriksen Garroway

False Worship and Idolatry XLIX

Paul Niskanen

Fasting and Almsgiving ..................LI

Layla A. Karst

The Priesthood (of Jesus) in Scripture and Liturgy ................ LIII

Psalms: Composed For and Used in Prayer ............................

John Endres, SJ †

Synagogue

Jordan J. Ryan

New Testament and the Liturgy ...... XXIX Rev. George M. Smiga

Early Christian Worship ............ XXXII

John W. Martens

Sacraments and the Bible ........... XXXV

Clare V. Johnson

Gerald O’Collins, SJ Last Supper .............................

Rev. Barry M. Craig House Churches....................... LVII

Carolyn Osiek, RSCJ

Ministers

The liturgy’s texts, images, and structures flow from the Scriptures. In the celebration of the sacraments, the very movement from beginning to end repeats and echoes the word of God. To reflect on the texts of the liturgy is to discover how profoundly God’s word has shaped our beliefs, customs, and practices. All in all, the word of God continues to shape our worship in ways that are sometimes obvious and substantial, sometimes subtle and unobtrusive. This Liturgy and Life Study Bible opens our horizons to seeing how the word of God has shaped what we do each time we celebrate the liturgy. When we pray in the liturgy, the word surrounds, permeates, and forms us as God’s people. We will come to see how the Scriptures have been through the centuries a font from which the Catholic Church has drawn and developed our prayer and personal growth.

“The church has always venerated the divine scriptures as it has venerated the Body of the Lord, in that it never ceases, above all in the sacred liturgy, to partake of the bread of life and to offer it to the faithful from the one table of the word of God and the Body of Christ.”1 This dual image of “the one table of the word of God and the Body of Christ” suggests that true nourishment for the people of God flows from the liturgy. Even in the Old Testament, the biblical authors affirm that the word of God is nourishment for body and soul (Dt 8:3; Prv 9:1-6; Wis 16:20, 26; Is 55:10-11; Am 8:11-12). In the New Testament, Jesus speaks of himself as the Bread of Life (Jn 6:35, 48-51), as both word and sacrament. In the Imitation of Christ , Thomas à Kempis (1380–1471) employs this same image as he writes, “One is the table of the altar, where rests the sacred bread, the body of Christ; the other table holds the teaching of divine law, which instructs us in the true faith and lead us surely behind the veil to the holy of holies.”2

A powerful imperative of the eucharistic celebration sends us back into the world bearing with us what we have received, generously revealing and offering it to others in words and deeds. “Go and announce the Gospel of the Lord.” What we have received

as God’s gift of redemption in word and sacrament enables us to be ambassadors of God, bearing to others the divine life we now possess. Throughout the course of each day, the Scriptures we have heard continue to strengthen us in our baptismal calling. In the quiet of our homes, the word of God grows ever stronger in us, transforming us into the image of Christ. The word of God is multivalent. Psalm 119, the longest text of the Psalter, presents in each verse a description of the word of God; the language is powerful and instructive, inviting and engaging, renewing, consoling, and challenging for our daily living.

The practice of lectio divina, the slow and deliberate reading of the sacred texts, both instills in us a practical method of praying from the sacred texts and summons us to an ever more profound realization of their formative effect in us. If God truly speaks to us in these texts, whether in the liturgy or in private, our response must necessarily be an outpouring of prayer. That is why the church calls for those periods of “sacred silence” following the readings in the liturgy. In effect, the Scriptures teach us how to pray, what to remember in prayer, and how God calls forth from us a genuine response of faith to the word that has been spoken to us. A reflective, contemplative reading of the Scriptures in the privacy of our homes will affect the way we hear the word of God proclaimed in the sacred assembly. When the divine word rebounds and resonates within our hearts (Lk 2:19), we take on the contemplative character of Mary herself: The word finds a resting place within us, returning again and again to take root in us and bring forth God’s very life in us. The deeper the word takes root in us, the more fully we are transfigured in deepening communion with God and greater service to our neighbor.

Each time we engage in the celebration of the liturgy, each time we connect with the word of God, we experience an epiphany—a manifestation of divine presence. It is perhaps too intense for us to realize just how dynamically, how powerfully, God’s salvation unfolds before us each and every day. Yet, with time, patience, and willingness to

1 Dei Verbum (Dogmatic Constitution on Divine Revelation) 21, in Austin Flannery, ed., Vatican Council II: Constitutions, Decrees, Declarations; The Basic Sixteen Documents (Collegeville, MN: Liturgical Press, 2014).

2 Aloysius Croft and Harold Bolton, trans. (Milwaukee: Bruce Publishing, 1940), “Eleventh Chapter.”

respond to the action of grace, we find that the celebration of the Eucharist, word and sacrament, gives us moments out of which we grow into the very paschal living of Jesus Christ. We find elements of our own lives in the sacred texts, and whether these appear as blessings or as challenges, we find we are able to lift up thanks, praise, and petition, offering prayer in new and profound ways that shape our life as we move from day to day, passing “from glory to glory” (2 Cor 3:18). As the author of the Epistle to the Hebrews reminds us, “Indeed, the word of God is living and effective, sharper than any twoedged sword, penetrating even between soul and spirit, joints and marrow, and able to discern reflections and thoughts of the heart” (Heb 4:12). When God’s word finds a home in our hearts, we are able to celebrate the liturgy with a new vision that enlivens

the mission we are given at the close of Mass when told, “Go and announce the Gospel of the Lord.”

May this special Bible strengthen all who use it to see ever more clearly that what we do in the liturgy flows from the divine word of God, who addresses us both as individuals and as church. May the new humanity exemplified by Jesus Christ be empowered to leap from the pages of the Scriptures and come to life in each of us. May the words of Moses resonate in our deepening appreciation of the Word: “[I]t is something very near to you, in your mouth and in your heart, to do it” (Dt 30:14). May we come to know that we “have been born anew, not from perishable but from imperishable seed, through the living and abiding word of God” (1 Pt 1:23).

Abbot Primate Gregory J. Polan, OSB

PrefaCe

Welcome to the Liturgy and Life Study

Bible . The word of God supplies the rich centerpoint of the Catholic Church’s liturgy, yet no study Bible has yet focused on helping the reader enter the word of God from a liturgical perspective.

The general editors approached the work by seeking answers to two questions. First, how is worship expressed in the Bible? Reviewing the books of the Bible with a liturgical eye, the editors help the reader appreciate how the Bible contains accounts of many forms of worship and supportive pious disciplines. These comprise a range of practices, including prayer, sacrifice, ministry, music, and the calendar of festivals. Some of these reflect ancient worship practices no longer in use, while others are still used in present-day liturgy, such as the singing of the Psalms. Still other parts of the Bible were integrated at an early stage into Christian worship, such as the recitation of the Lord’s Prayer in Mass, which continues relatively unchanged to this day.

Second, how does the liturgy of today incorporate the Bible? Analyzing the usage of biblical passages in all the church’s liturgies, the editors point out books, chapters, verses, and words that enjoy special usage within the liturgy of the Catholic Church. While most people are aware of the centrality of the biblical passages from the Lectionary in the Liturgy of the Word, they may be unaware of how central the Bible is to the numerous other liturgical texts that form the church’s tradition.

To help to answer these two questions, this study Bible presents various tools.

• major essays� The introductory material for this edition includes major essays on a variety of liturgy and life topics that transcend any one chapter or book. Topics include Jewish liturgical traditions, social justice, sacraments and the Bible, early Christian worship, and the Psalms as liturgical prayer. Through these essays, the reader will obtain a sure overview of the usages of worship in the Bible.

• m i N or essays � Supplemental to these are essays of a narrower purpose that will deepen the reader’s appreciation of specialized information such as sacred time, ministries, false worship, house churches, and the Last Supper. All these essays—both major and minor—have been written by some of the finest authors in the fields of liturgy and biblical study from around the world.

• liturGical iNtroductioNs� Each of the Bible’s books carries an introduction written by one of the general editors: Paul Turner for the Old Testament and John Martens for the New Testament. These introductions give basic background on each biblical book and help the reader discern the liturgical content of each book.

• commeNt Notes� A brief comment note flags each verse or passage that contains something of liturgical or personal prayer interest. These notes will draw the reader’s eye to a passage of relevance.

• taBle of liturGical scriPtures. A thorough apparatus shows the intersection between biblical passages and the Catholic liturgy. Going far beyond a summary of Lectionary readings, this table shows all the places where a verse of the Bible appears in any liturgical book: the Missal, the orders of sacramental rites, even the Roman Gradual and the Martyrology. Never before compiled in any language, this tool will help researchers, catechists, preachers, and anyone studying the Bible for the purposes of prayer and meditation.

The editors hope that you will find these tools helpful as you explore the Bible anew. May you encounter the word of God in all its richness both in public liturgy and in your private life.

John W. Martens and Paul Turner General Editors

Contributors

fraNcis l� aGNoli, ofs, md, dmiN, a deacon of the Diocese of Lexington, Kentucky, currently serves as the director of liturgy and director of deacon formation for the Diocese of Davenport, Iowa. He is one of the co-authors of Rites of Passage: Preaching Baptisms, Weddings, and Funerals, from Liturgical Press (2018).

j ua N m i G uel Beta N court, semv , became the auxiliary bishop and director of seminarians for the Archdiocese of Hartford in 2018. He previously served as vice rector of formation, associate academic dean, and assistant professor of Sacred Scripture at Saint Paul Seminary School of Divinity in St. Paul, Minnesota. Among several USCCB committees, he serves on the Subcommittee for the Translation of Scripture.

catheriNe cory, Phd, is professor emerita of theology at the University of St. Thomas in St. Paul, Minnesota. She earned her master of arts degree in theology from Saint John’s University and her PhD in Christianity and Judaism in antiquity from the University of Notre Dame. Her area of specialization is the New Testament, in particular, the Gospel of John and the Book of Revelation.

Barry m� craiG, sll, a priest of the Diocese of Cairns, Australia, gained his doctorate from the Pontifical Liturgical Institute, Rome, publishing his thesis as “Fractio Panis: A History of the Breaking of Bread in the Roman Rite.” His current research focuses on the development of the institution narratives in all liturgical traditions from antiquity.

aNdrew r� davis, Phd, is an associate professor of Old Testament at the Boston College School of Theology and Ministry. His current research focuses on the Bible’s prophetic literature, especially the books of Amos and Isaiah.

johN eNdres, sj, Phd, † has frequently taught courses on the Psalms, and given retreats and workshops on the spirituality of Psalms. He is co-author of A Retreat with the Psalms (Paulist Press, 2001) and the commentary on Psalms in The Paulist Biblical Commentary (2018).

rita ferroNe, mdiv, is an award-winning writer and frequent speaker on issues of liturgy and church renewal. An independent scholar and author of several books, including Liturgy: Sacrosanctum Concilium (Paulist Press, 2007), she is a contributing writer and columnist for Commonweal magazine . She was also the founding editor of The Yale ISM Review, an ecumenical journal of worship for the Yale Institute of Sacred Music.

kristiNe heNrikseN Garroway, Phd, is the visiting assistant professor of Hebrew Bible at the Hebrew Union College. She holds a doctorate in Hebrew Bible and cognate studies. She has authored numerous books and articles on family and children in ancient Israel and the biblical world, including Growing Up in Ancient Israel: Children in Material Culture and Biblical Texts (SBL Press, 2018), and was winner of the 2019 Biblical Archaeology Society Publication Award for Best Book Relating to the Hebrew Bible. Her research uses archaeology to help illuminate the biblical text.

c lare v� j oh N so N , Ph d , is director of the ACU Centre for Liturgy and professor of liturgical studies and sacramental theology at Australian Catholic University. She has taught liturgy and theology at University of Notre Dame (USA), Michigan State University (USA), and University of Notre Dame Australia. Her liturgical research has been widely published and she has received several teaching awards.

layla a� karst, Phd, is an assistant professor of theological studies at Loyola Marymount University in Los Angeles. She teaches and writes at the intersection of liturgical theology and lived religion. Her current interest is in contemporary theologies and practices of Christian pilgrimage.

johN w� marteNs, Phd, is professor of theology and director of the Centre for Christian Engagement at St. Mark’s College, the affiliated Catholic College at the University of British Columbia, in Vancouver, BC. He has written extensively on children in early Christianity, including “Let the Little Children Come to Me”: Childhood and Children in Early Christianity (CUA Press, 2009) with

Cornelia Horn, and Children and Methods: Listening To and Learning From Children in the Biblical World (Brill, 2020) with Kristine Henriksen Garroway.

dalia marX, Phd, is a rabbi and the Aaron Panken Professor of Liturgy at Hebrew Union College’s Campus in Jerusalem, and teaches in various academic institutions in Israel, North America, and Europe. Marx, whose family has resided for ten generations in Jerusalem, is the author of several books on liturgy, Jewish life, and gender. She is the co-editor of the new Israeli Reform Prayerbook, Tfillat HaAdam (2020).

Paul NiskaNeN, Phd, is a professor of theology at the University of St. Thomas in St. Paul, Minnesota. His teaching and writing on the Old Testament has focused especially on prophetic texts and post- exilic literature, as well as the Catholic interpretation of Scripture. He is the author of The Human and the Divine in History: Herodotus and the Book of Daniel (T&T Clark, 2004) and Isaiah 56–66 in the Berit Olam commentary series (Liturgical Press, 2014).

Gerald o ’ c olli N s, sj , Ph d , stl , is emeritus professor at the Gregorian University (Rome), where he taught fundamental theology and Christology from 1973 to 2006. Known around the world as a lecturer and author of innumerable articles, he has published, alone or in collaboration, seventyseven books. They include Revelation (2016), Inspiration (2018), Tradition (2018), and The Beauty of Jesus Christ (2020) with Oxford University Press, and Jesuits, Theology, and the American Catholic Church (2020) with Paulist Press

carolyN osiek, rscj, thd, is a former professor of New Testament at Catholic Theological Union, Chicago, and professor emerita at Brite Divinity School at Texas Christian University. She is a past president of the Catholic Biblical Association and the Society

of Biblical Literature, and author of many books and articles on the social context of early Christianity.

GreGory j� PolaN, osB, std, is the abbot primate of the Benedictine Confederation at Sant’Anselmo in Rome, where he teaches elective courses in Scripture in addition to his administrative responsibilities. Before coming to Rome, he served as abbot of Conception Abbey for twenty years, where he taught courses in Scripture and biblical languages in their seminary college.

jordaN j� ryaN, Phd, is assistant professor of New Testament at Wheaton College in Illinois. He is a member of the Tel Shimron archaeological excavations and has previously been a member of the excavations at Magdala. He has authored books and articles on Jesus, ancient synagogues, and ancient churches, and is currently writing and researching Filipino-American interpretations of the New Testament.

GeorGe m� smiGa, std, has taught Scripture and homiletics at St. Mary Seminary and Graduate School of Theology in Wickliffe, Ohio, since 1986. He is a priest of the Diocese of Cleveland and served as pastor of St. Noel Parish from 1991 to 2019. He is author of Pain and Polemic: Anti-Judaism in the Gospels (1992) and The Gospel of John Set Free: Preaching Without Anti-Judaism (2008; both by Paulist Press). He writes a monthly column for Living with Christ (Bayard). His most recent book is Angels in the Bible (Little Rock Scripture Study/Liturgical Press, 2021). His website is buildingontheword.org.

Paul turNer, std, is a Catholic priest, pastor of the Cathedral of the Immaculate Conception in Kansas City, Missouri, and director of the Office of Divine Worship for the Diocese of Kansas City-St. Joseph. He holds a doctorate in sacred theology from Sant’Anselmo in Rome and has written several works published by Liturgical Press.

How to use the l ituRgy ANd l ife s tudy bible

To prepare for the Scripture readings at Mass this week, look up one or more of the passages in this Bible.

• as you see the readiNG in its broader biblical context, what do you notice?

• read the liturGical iNtroductioN to this book of the Bible. How does it help you reflect on the passage?

• are there commeNts within boxed text that apply to this passage? If so, how does worship appear in this passage?

• look at the refereNces to the liturgies of the Catholic Church in the apparatus near the bottom of the page. You should

find the Mass listed there. For what other celebrations does the church use this reading? As you think about those, what do they tell you about the interpretation of this passage?

• reread the PassaGe. How does it apply to your life as a believer? When would it be most appropriate for you to pray with this reading? Have you been surprised by the Holy Spirit?

• w hat more would you like to know about this passage? Look at the essays listed in the table of contents. Which of these would be helpful to read in the light of these verses from Scripture?

sCriPture and tHe liturgiC al year

Rev. Paul Tu R neR

The liturgies of the Catholic Church explore the Bible throughout the liturgical year—and not just through one year, but in a structure that spans three of them. At times the readings survey the Bible’s books from start to finish. However, the days and periods of the year that mark significant events in the lives of Jesus and other New Testament figures skip throughout the Bible to harvest the most pertinent passages for celebration.

The Lectionary for Mass supremely seasons the liturgical year with Scripture. Other liturgical books follow its lead: the Liturgy of the Hours, the Roman Missal, and the Roman Gradual, for example. Increasing one’s familiarity with the Lectionary alone, though, will reap unending spiritual rewards.

One of the most towering achievements of the Second Vatican Council, the Lectionary for Mass has succeeded far beyond what its creators could have imagined. The Lectionary influences preaching, the choice of music, the cover of the weekly parish bulletin, art in Catholic institutions, spiritual reflections, daily prayer, and catechesis. Even though the Missal offers other spiritually nourishing texts, such as the collects and prefaces, these go virtually unconsulted in comparison with the Lectionary.

The group that compiled the Lectionary after the Second Vatican Council included the following, though not all at the same time: Godfrey Diekmann, Gaston Fontaine, Heinz Schürmann, Pierre Jounel, Pacifico Massi, Emmanuel Lanne, Heinrich Kahlefeld, Joseph Féder, Cipriano Vagaggini, André Rose, Adrien Nocent, Aimon-Marie Roguet, Klemens Tilmann, Henri Oster, Jean Gaillard, Hilaire Marot, and Lucien Deiss.1

It is estimated that they expanded a preconciliar collection of readings at Mass representing 1 percent of the Old Testament and 17 percent of the New Testament with readings representing 14 percent of the Old Testament and 71

percent of the New Testament. Catholics began hearing a range of readings much broader than ever before.

Ordinary Time

The arrangement of the readings is a work of art, and one that many other denominations have imitated. Many Catholics understand that the Ordinary Time Sunday readings are on a threeyear cycle, that each year features one of three evangelists, and that the first reading in some way prepares for the proclamation of the gospel. All that is true, but the lacework of readings is even more complex.

The gospel excerpts are semicontinuous. That is, the weekly proclamation goes in order through Matthew in Year

A, Mark in Year B, and Luke in Year C, while passing over certain passages to be proclaimed on other relevant days of the liturgical year. Part of John is proclaimed each year on the Second Sunday in Ordinary Time and on many Sundays of Lent and Easter. John’s sixth chapter is heard in its entirety over five Sundays about midway through Year B’s Ordinary Time. Consequently, worshipers become familiar with the key passages in all four gospels over three liturgical years.

The first readings on Ordinary Time Sundays draw passages from almost all the Old Testament books. These not only connect the first reading to the gospel, but they give the listener an exposure to key passages. The responsorial psalm usually connects to the theme that bridges the first reading and the gospel.

This responsorial is usually an excerpt from the complete psalm, and the Lectionary’s compilers often selected specific verses with surgical precision. An attentive worshiper who spies a gap of several verses in the responsorial realizes that the verses selected interpret the meaning of the psalm in connection with the readings of that day.

The second reading on Sundays in Ordinary Time is semicontinuous like the gospel, but draws from the letters

1 Annibale Bugnini, The Reform of the Liturgy 1948–1975 (Collegeville, MN: Liturgical Press, 1990), 409–10.

of Paul and James. Worshipers hear excerpts from Paul’s First Letter to the Corinthians at the beginning of Ordinary Time. This epistle is so important that its semicontinuous reading from beginning to end spans all three years of the cycle. Most other books, such as the Letter of James, are heard in just one series of weeks in one year of the cycle. Whereas the first reading has been chosen to relate to the gospel, the second reading relates to other second readings on the surrounding Sundays. Occasionally one may discern a theme that unites all the readings, but the second reading was not designed with that coherence in mind.

On weekdays of Ordinary Time, the gospels are proclaimed in a semicontinuous manner, beginning with the oldest, Mark, and continuing through Matthew and Luke. The first readings are semicontinuous passages of the other books, alternating in blocks of weeks between the Old and New Testaments. They do not relate to the gospels, but the responsorial psalms usually echo a theme from the first reading.

e as T er Time

On Sundays of Easter Time the gospels follow the same pattern on all three years of the cycle. Those proclaimed on the first three Sundays announce appearances of the risen Christ. The fourth Sunday always draws from the tenth chapter of John, where Jesus presents himself as the Good Shepherd. The next Sundays excerpt Jesus’ farewell discourse according to John.

The first readings on Sundays of Easter Time in all three years of the cycle come from Acts of the Apostles. They recount events from life in the first years after the resurrection. The responsorial psalms usually follow a theme from the first reading, but at times they are seasonal, that is, they serve as prophecies for the mystery of the resurrection and ascension of Christ.

The second readings of Easter Time come from three New Testament books: Year A presents the First Letter of Peter, rich in baptismal imagery; Year B offers the First Letter of John, full of evidence for early church life in testimony that complements Acts of the Apostles; in Year C worshipers hear parts of the Book of Revelation, with its vision of a new Jerusalem over which Christ reigns.

On Easter weekdays the first reading traces a semicontinuous presentation of Acts of the Apostles, followed by a psalm that echoes the reading’s theme. During the Octave of Easter, each day’s gospel contains an account of the resurrection and other events of the first Easter Day. It is as if every day that week is Easter Day again. For the remainder of Easter Time, the gospels on weekdays follow a semicontinuous proclamation of John, lifting up those passages that carry themes relevant to the season: the faith of Nicodemus in chapter 3, Jesus’ discourse on the bread of life in chapter 6, his explanation of the good shepherd in chapter 10, and his farewell to his disciples in chapters 15–17.

a dven T

In Advent, the Sunday gospels come in reverse chronological order. The First Sunday always contains Jesus’ prophecy about his second coming, a prediction he delivered as his own life was drawing to a close. The Second and Third Sundays recount episodes from the life of John the Baptist. The Fourth Sunday reports an event that leads up to the birth of Jesus, such as the angel Gabriel’s annunciation to Mary and the visitation of Mary to Elizabeth’s home.

The Old Testament readings on Advent Sundays are prophecies about the Messiah, largely coming from Isaiah. They do not necessarily connect to the gospel, but the psalm usually echoes their theme.

The second readings on Advent Sundays are exhortations and proclamations from the early church about the anticipated return of Christ. Their relationship to Advent is not always clear at first, but a study of these passages prepares the believer for the second coming.

On weekdays, Advent falls into three periods. In the first of these, the first readings offer a semicontinuous proclamation of Isaiah, and the gospels show how Jesus fulfilled those prophecies. The psalms follow the daily theme.

Starting on Thursday of the Second Week of Advent, Advent’s weekdays enter their second period. The gospels report some event concerning the life of John the Baptist, and the first readings correlate. Again the psalms follow the daily theme.

On December 17 Advent’s weekdays enter the third period. Starting with

saCraments and tHe bible

Cla R e v. Johnson

The Bible is one of the central sources for Catholic sacramental theology and rituals. Sacred Scripture informs and frames our ecclesial understanding of sacraments by providing keys for interpreting and teaching about God’s action in sacraments, the meaning of sacramental symbols, the benefits and effects of sacraments in individual and corporate Christian life, the conditions for receiving some sacraments, and who properly ministers them. The Catholic Church utilizes Scripture’s warrant of authenticity to justify the seven sacraments and draws heavily on Scripture through direct quotes, allusions, and paraphrases in its sacramental formulae and ritual prayer texts. Beyond the insights to be drawn from the lections identified for use in the church’s official sacramental rituals, broader scriptural references to the symbols, gestures and theology of sacraments can reveal new facets of the Catholic sacramental worldview and the material symbols we use to celebrate individual sacraments. Viewing sacraments through a variety of biblical lenses feeds, expands, nuances, and forms the Catholic sacramental imagination by unveiling a broader range of possible interpretations. The church’s current understanding and celebration of sacraments is the result of centuries of development and refinement in view of its evolving understanding of Scripture in dialogue with tradition, experience, and magisterial teaching. Scripture provides “types” (prefiguring events or aspects of Christian faith) for sacraments, which are used allegorically to make theological points that add vital insights to these quintessential Christian experiences. In what follows, key scriptural passages pertaining to the church’s fundamental sacramental teachings, theology, symbols, and rituals are indicated for each of the seven Catholic sacraments.

Ba PT ism

Baptism is the “gateway to life in the Spirit” (Catechism of the Catholic Church [CCC] 1213), a sacrament of faith (Mk

16:16) that is open to all (Acts 2:39, 41; 1 Tm 2:4) who hear and accept the gospel (Acts 16:31-33). In this first (CCL 1 842 §1) unrepeatable sacrament (CCL 845 §1), Scripture teaches that believers are washed clean of all sin (Rom 6:67) and gifted with the Holy Spirit (Acts 2:38) by water and Word (Ez 36:24-28; Eph 5:26). Jesus provides both the form (Mt 28:19-20) and the model (Mk 1:9-11) of baptism. In baptism, the faithful are reborn (Jn 3:5), regenerated (Ti 3:5), saved (1 Cor 6:11; 1 Pt 3:21), called (Eph 4:1), and claimed (2 Tm 1:9) by God. Baptism indelibly marks (Rom 8:29) them as God’s own people (1 Pt 2:9), who are adopted as God’s children (Gal 4:5-7; 1 Jn 3:1), coheirs (Rom 8:17) with Christ to eternal life (Eph 2:5-6), and consecrated as temples of the Holy Spirit (1 Cor 6:19; Eph 2:22). Blessed baptismal water signifies both new life (Jn 4:5-14; 7:37-39a) and death to sin (Rom 6:3-4; Col 2:12). An anointing (2 Cor 1:21-22; Eph 1:13-14) with consecrated oil (Ex 30:31- 32) seals the baptism before the baptized are clothed in a pure white garment (Gal 3:26-28), and presented with the light of Christ (Mt 5:14) to guide and enlighten them (Jn 1:9; 1 Thes 5:5; Eph 5:8). As a new creation in Christ (2 Cor 5:17), the baptized person is incorporated into the church (1 Cor 12:13) as a member of Christ’s body (1 Cor 6:15; Eph 4:4-6), in which each is subject to the others (Eph 5:21) and all are called to discipleship, mission, and evangelization (Mt 22:35-40; Mt 28:19-20).

T i O n

The sacrament of confirmation completes baptism by more perfectly binding the Christian to the church and strengthening the inner gift of the Holy Spirit to encourage Christian witness (Jn 15:26; Lk 24:49), to spread and defend the faith through words (Acts 2:4) and actions (CCC 1285). The Holy Spirit descends (Mk 1:10; Jn 3:34) on those chosen by God (Is 42:1-3; Lk 4:16- 22) to undertake his work in the world. Through Christ the gift of the Holy Spirit was offered to the whole people of God (Ez 36: 26- 27; Jl 2:23- 30; Jn 15:26), and at Pentecost (Acts 2:1- 14)

1 Code of Canon Law (Libreria Editrice Vaticana, 1983), http://www.vatican.va/archive/cod-iuris-canonici/cic_index_en.html.

cO nfirma

The Book of Genesis

The origins of life are shrouded in mystery, as are the origins of liturgy. In exploring the beginning of the world and of God’s own people, the Book of Genesis simultaneously explores the beginning of worship. It was impossible to tell one story without the other. No human society has ever existed without expressions of faith.

Genesis may date to the period after the exile, when the people of Israel came to a reckoning concerning their identity. They finally wrote down stories that others had long spoken. The account of God’s call into a covenant defended their primordial identity as the chosen people. Since Genesis concerned origins, it tackled the mysterious questions surrounding the origins of life. The result is a book unequalled in scale and grandeur.

The idea of a Sabbath rest to encompass worship has its origins in Genesis. God rested from all the work of creation and sanctified a day of rest from labor and for prayer.

Places, not only people, gained importance. Several of the Bible’s earliest protagonists—Noah, Abraham, and Isaac—all constructed altars to God. These sacred spaces became places of encounter between the partners of the divine covenant.

The Catholic Church sees here the origins of its own worship. The ancient Roman Canon, Eucharistic Prayer I, references the sacrifices of Abraham, Abel, and Melchizedek. Their appearance demonstrates the reverence the church holds for those who laid the foundation for worship.

Many devotional exercises derive from Genesis, such as much of the liturgy’s attention to Mary. She is the new Eve, whom Genesis calls the mother of all the living. Mary gave birth to God’s own Son, becoming the mother of all his brothers and sisters in faith.

Genesis portrays the origins of marriage and family life in the creation of humanity. Marriage foreshadows the love between Christ and the church.

The origins of sin are explained in the complex and engaging account of the temptation of Adam and Eve and their fall from God’s favor. This story provides the undertow that educes the liturgy’s promotion of repentance and confession of sin.

God promised sinners redemption, foreshadowed in several prophecies, including one near the end of Genesis. That glorious promise makes the origins of the universe so tantalizing. God, who had power to bring everything from nothing, also has power to bring everything to something else. The creation of the universe foreshadows the re-creation of humanity in a life after death. As much of created life came from water, and as flood waters destroyed evil, so the waters of baptism destroy sin and introduce new life. All this comes to light in the New Testament, but the origins of Christian belief in the resurrection go all the way back to the first chapter of the Bible’s first book.

Preamble. t he c reation of the World

1t he s tory of Creation.* 1 In the beginning, when God created the heavens and the eartha 2 * and the earth was without form or shape, with darkness over the abyss and a mighty wind sweeping over the waters—b

3 Then God said: Let there be light, and there was light.c 4 God saw that the light was good. God then separated the light from the darkness. 5 God called the light “day,” and the

* 1:1– 2:3 This section, from the Priestly source, functions as an introduction, as ancient stories of the origin of the world (cosmogonies) often did. It introduces the primordial story (2:4–11:26), the stories of the ancestors (11:27–50:26), and indeed the whole Pentateuch. The chapter highlights the goodness of creation and the divine desire that human beings share in that goodness. God brings an orderly universe out of primordial chaos merely by uttering a word. In the literary structure of six days, the creation events in the first three days are related to those in the second three.

1. light (day)/ darkness (night)

= 4. sun/moon

2. arrangement of water = 5. fish + birds from waters

1 Roman Missal: Order of Mass, Eucharistic Prayer IV 116; Roman Missal: Order of Mass 56, Preface V of the Sundays in Ordinary Time

1:1 The Order of Baptism of Children: Order of Baptism for Several Children, Celebration of Baptism, Renunciation of Sin and Profession of Faith 58; Roman Missal: The Easter Vigil in the Holy Night 55, The Renewal of Baptismal Promises; The Order of Baptism of Children: Order of Baptism for One Child, Renunciation of Sin and Profession of Faith 95; The Order of Baptism of Children: Order of Baptism for a Large Number of Children, Celebration of Baptism, Renunciation of Sin and Profession of Faith 122; The Order of Baptism of Children: Order of Baptism of Children to Be Used by Catechists in the Absence of a Priest or Deacon, Celebration of Baptism, Renunciation of Sin and Profession of Faith 146; The Order of Baptism of Children: Order of Baptism of Children in Danger of Death, or at the Point of Death, To

3. a) dry land

darkness he called “night.” Evening came, and morning followed—the first day.*

6 Then God said: Let there be a dome in the middle of the waters, to separate one body of

b) vegetation = 6. a) animals

b) human beings: male/female

The seventh day, on which God rests, the climax of the account, falls outside the six- day structure.

Until modern times the first line was always translated, “In the beginning God created the heavens and the earth.” Several comparable ancient cosmogonies, discovered in recent times, have a “when…then” construction, confirming the translation “when…then” here as well. “When” introduces the pre-creation state and “then” introduces the creative act affecting that state. The traditional translation, “In the beginning,” does not reflect the Hebrew syntax of the clause.

* 1:2 This verse is parenthetical, describing in three phases the pre-creation state symbolized by the chaos out of which God brings order: “earth,” hidden beneath the encompassing cosmic waters,

be Used in the Absence of a Priest or Deacon, The Profession of Faith 159; The Rite of Christian Initiation of Adults: Christian Initiation of Adults, Third Step: Celebration of the Sacraments of Initiation, Celebration of Baptism, Profession of Faith 225 (OICA 219); The Order of Confirmation: The Order for the Conferral of Confirmation within Mass, The Renewal of Baptismal Promises 23; Exorcisms and Related Supplications: The Rite of Major Exorcism, The Profession of Faith or the Baptismal Promises 56; Liturgy of the Hours: Intercessions, Pentecost Sunday, Evening Prayer I; Roman Missal: Order of Mass, Nicene Creed 18; Roman Missal: Order of Mass, Apostles’ Creed 19; Roman Missal: Second Sunday in Ordinary Time, Collect; Roman Missal: Masses and Prayers for Various Needs and Occasions, 26. For the Sanctification of Human Labor A, Entrance Antiphon

could not be seen, and thus had no “form”; there was only darkness; turbulent wind swept over the waters. Commencing with the last-named elements (darkness and water), vv. 3–10 describe the rearrangement of this chaos: light is made (first day) and the water is divided into water above and water below the earth so that the earth appears and is no longer “without outline.” The abyss: the primordial ocean according to the ancient Semitic cosmogony. After God’s creative activity, part of this vast body forms the salt-water seas (vv. 9–10); part of it is the fresh water under the earth (Ps 33:7; Ez 31:4), which wells forth on the earth as springs and fountains (Gn 7:11; 8:2; Prv 3:20). Part of it, “the upper water” (Ps 148:4; Dn 3:60), is held up by the dome of the sky (vv. 6–7), from which rain descends on the earth (Gn 7:11; 2 Kgs 7:2, 19; Ps 104:13). A mighty wind: literally, “spirit or breath [ruah] of God”; cf. Gn 8:1. * 1:5 In ancient Israel a day was considered to begin at sunset.

Scriptural Passages for the Office of Readings (1976): Year 2, Monday, First Week in Ordinary Time

1:1–2:2 Lectionary for Mass: The Easter Vigil in the Holy Night; Lectionary for Mass Supplement: In Various Public Circumstances (In the Dioceses of the United States), For Giving Thanks to God for the Gift of Human Life; Liturgy of the Hours Two-Year Cycle of Scriptural Passages for the Office of Readings (1976): Easter

1:1-5 Liturgy of the Hours: Hymn, Weeks I & III, Sunday, Evening Prayer II

1:1-5a, 14-18 Book of Blessings: Order for the Blessing of Technical Installations or Equipment 907

1:1-19 Lectionary for Mass: Fifth Week in Ordinary Time, Year I Monday

1:1, 11-12, 29-31a Book of Blessings: Order for the Blessing of Fields and Flocks 974

1:1, 20-28 Book of Blessings: Order for the Blessing of Animals 950

the Holy Night; Liturgy of the Hours Two-Year Cycle of Scriptural Passages for the Office of Readings (1976): Easter

1:2 The Order of Baptism of Children: Order of Baptism for Several Children, Celebration of Baptism, Blessing of Water and Invocation of God over the Water 54; Roman Missal: The Easter Vigil in the Holy Night 44, Blessing of Baptism Water; The Order of Baptism of Children: Order of Baptism for One Child, Blessing of Water and Invocation of God over the Water 91; The Rite of Christian Initiation of Adults: Christian Initiation of Adults, Third Step: Celebration of the Sacraments of Initiation, Celebration of Baptism, Prayer over the Water 222 (OICA 215); The Rite of Christian Initiation of Adults: Rites for Particular Circumstances, 2 Christian Initiation of Adults in Exceptional Circumstances, Celebration of Baptism, Prayer over the Water 354 (OICA 258)

1:1-31;

2:1-4 Liturgy of the Hours Two-Year Cycle of

1:1, 26-31a Lectionary for Mass: The Easter Vigil in

1:6 The Order of Baptism of Children: Blessing of

1:1 The creation of the universe at the beginning of the bible foreshadows the power of God to recreate the universe at the end.

water from the other. 7 God made the dome,* and it separated the water below the dome from the water above the dome. And so it happened. d 8 God called the dome “sky.” Evening came, and morning followed—the second day.

9 Then God said: Let the water under the sky be gathered into a single basin, so that the dry land may appear. And so it happened: the water under the sky was gathered into its basin, and the dry land appeared.e 10 God called the dry land “earth,” and the basin of water he called “sea.” God saw that it was good. 11 f Then God said: Let the earth bring forth vegetation: every kind of plant that bears seed and every kind of fruit tree on earth that bears fruit with its seed in it. And so it happened: 12 the earth brought forth vegetation: every kind of plant that bears seed and every kind of fruit tree that bears fruit with its seed in it. God saw that it was good. 13 Evening came, and morning followed— the third day.

14 Then God said: Let there be lights in the dome of the sky, to separate day from night. Let them mark the seasons, the days and the years,g 15 and serve as lights in the dome of the sky, to illuminate the earth. And so it happened: 16 God made the two great lights, the greater one to govern the day, and the lesser one to govern the night, and the stars.h 17 God set them in the dome of the sky, to illuminate the earth, 18 to govern the day and the night,

* 1:7 The dome: the Hebrew word suggests a gigantic metal dome. It was inserted into the middle of the single body of water to form dry space within which the earth could emerge. The Latin Vulgate translation firmamentum, “means of support (for the upper waters); firmament,” provided the traditional English rendering.

and to separate the light from the darkness. God saw that it was good. 19 Evening came, and morning followed—the fourth day.

20 i Then God said: Let the water teem with an abundance of living creatures, and on the earth let birds fly beneath the dome of the sky. 21 God created the great sea monsters and all kinds of crawling living creatures with which the water teems, and all kinds of winged birds. God saw that it was good, 22 and God blessed them, saying: Be fertile, multiply, and fill the water of the seas; and let the birds multiply on the earth.j 23 Evening came, and morning followed—the fifth day.

24 k Then God said: Let the earth bring forth every kind of living creature: tame animals, crawling things, and every kind of wild animal. And so it happened: 25 God made every kind of wild animal, every kind of tame animal, and every kind of thing that crawls on the ground. God saw that it was good. 26 l Then God said: Let us make* human beings in our image, after our likeness. Let them have dominion over the fish of the sea, the birds of the air, the tame animals, all the wild animals, and all the creatures that crawl on the earth.

27 God created mankind in his image; in the image of God he created them; male and female* he created them.

as presiding over an assembly of heavenly beings who deliberated and decided about matters on earth (1 Kgs 22:19–22; Is 6:8; Ps 29:1–2; 82; 89:6–7; Jb 1:6; 2:1; 38:7). This scene accounts for the plural form here and in Gn 11:7 (“Let us go down…”).

Israel’s God was always considered “Most High” over the heavenly beings. Human beings: Hebrew ’ādām is here the generic term for humankind; in the first five chapters of Genesis it is the proper

name Adam only at 4:25 and 5:1–5. In our image, after our likeness: “image” and “likeness” (virtually synonyms) express the worth of human beings who have value in themselves (human blood may not be shed in 9:6 because of this image of God) and in their task, dominion (1:28), which promotes the rule of God over the universe.

*

1:27 Male and female: as God provided the plants with seeds (vv. 11, 12) and commanded the Water and Invocation of God over Water 223

* 1:26 Let us make: in the ancient Near East, and sometimes in the Bible, God was imagined

1:6, 20 The Order of Baptism of Children: Blessing of Water and Invocation of God over Water 223

1:11 The Order of Blessing the Oil of Catechumens and of the Sick and of Consecrating the Chrism, Consecration of the Chrism 25

1:11-12 Lectionary for Mass: Masses for Various Needs and Occasions, In Various Public Circumstances, For Productive Land

1:14 Liturgy of the Hours: Hymn, Weeks I & III, Sunday, Morning Prayer

1:14-18 Lectionary for Mass: Masses for Various Needs and Occasions, In Various Public Circumstances, For the Beginning of the Civil Year

1:16 Liturgy of the Hours: Hymn, Weeks II & IV, Wednesday, Morning Prayer

1:20–2:4a Lectionary for Mass: Fifth Week in Ordinary Time, Year I Tuesday

1:26–2:3 Lectionary for Mass: May 1, Saint Joseph the Worker; Lectionary for Mass: Masses for Various Needs

and Occasions, For Public Needs, For the Country or a City or For Those Who Serve in Public Office or For the Congress or For the President or For the Progress of Peoples Lectionary for Mass: Masses for Various Needs and Occasions, In Various Public Circumstances, For the Blessing of Human Labor

1:26-27 Liturgy of the Hours: Intercessions, Week IV, Thursday, Morning Prayer; Book of Blessings: Order for the Blessing of Images for Public Veneration

by the Faithful 1257; Roman Martyrology, Prænotanda 1

1:26-28, 31a Book of Blessings: Order for the Blessing of Boats and Fishing Gear 886, 897

1:26a-28, 31a Lectionary for Mass: Ritual Masses, For the Conferral of the Sacrament of Marriage; Lectionary for Mass: Ritual Masses, For the Conferral of the Sacrament of Marriage

1:27 The Rite of Christian Initiation of Adults: Christian Initiation of Adults, First Step: Acceptance into the Order of Catechumens,

God blessed them and God said to them: Be fertile and multiply; fill the earth and subdue it.* Have dominion over the fish of the sea, the birds of the air, and all the living things that crawl on the earth. m 29 * n God also said: See, I give you every seed-bearing plant on all the earth and every tree that has seedbearing fruit on it to be your food; 30 and to all the wild animals, all the birds of the air, and all the living creatures that crawl on the earth, I give all the green plants for food. And so it happened. 31 God looked at everything he had made, and found it very good. Evening came, and morning followed—the sixth day.o

21 Thus the heavens and the earth and all their array were completed.a 2 * On the seventh day God completed the work he had been doing; he rested on the seventh day from all the work he had undertaken.b 3 God blessed the seventh day and made it holy, because on it he rested from all the work he had done in creation. c i . t he s tory of the n ations

t he g arden of e den. 4 This is the story* of the heavens and the earth at their creation. When the Lord God made the earth and the heavens— 5 there was no field shrub on earth and no grass of the field had sprouted, for the Lord God had sent no rain upon the earth and there was no man* to till the animals to be fertile and multiply (v. 22), so God gives sexuality to human beings as their means to continue in existence.

* 1:28 Fill the earth and subdue it: the object of the verb “subdue” may be not the earth as such but earth as the territory each nation must take for itself (chaps. 10–11), just as Israel will later do (see Nm 32:22, 29; Jos 18:1). The two divine commands define the basic tasks of the human race—to continue in existence through generation and to take possession of one’s God-given territory. The dual command would have had special meaning when Israel was in exile and deeply anxious about whether they would continue as a nation and return to their ancient territory. Have dominion: the whole human race is made in the “image” and “likeness” of God and has “dominion.” Comparable literature of the time used these words of kings rather than of human beings in general; human beings were invariably thought of as slaves of the gods created to provide menial service for the divine world. The royal language here does not, however, give human beings unlimited power, for kings in the Bible had limited dominion and were subject to prophetic critique.

Liturgy of the Word, Prayer over the Catechumens 66 (OICA 95); The Rite of Christian Initiation of Adults: Christian Initiation of Adults, Rites Belonging to the Period of the Catechumenate: Minor Exorcisms, Prayers of Exorcism 94 (OICA 115); Exorcisms and Related Supplications: The Rite of Major Exorcism, Formulas of Exorcism 61; Exorcisms and Related Supplications: Various Texts Which May Optionally Be Used in the Rite, Forms of Exorcism 83; Exorcisms and Related Supplications: Appendix II, Supplications Which May Be Used by the Faithful Privately in their

* 1:29 According to the Priestly tradition, the human race was originally intended to live on plants and fruits as were the animals (see v. 30), an arrangement that God will later change (9:3) in view of the human inclination to violence.

* 2:2 The mention of the seventh day, repeated in v. 3, is outside the series of six days and is thus the climax of the account. The focus of the account is God. The text does not actually institute the practice of keeping the Sabbath, for it would have been anachronistic to establish at this point a custom that was distinctively Israelite (Ex 31:13, 16, 17), but it lays the foundation for the later practice. Similarly, ancient creation accounts often ended with the construction of a temple where the newly created human race provided service to the gods who created them, but no temple is mentioned in this account. As was the case with the Sabbath, it would have been anachronistic to institute the temple at this point, for Israel did not yet exist. In Ex 25– 31 and 35– 40, Israel builds the tabernacle, which is the precursor of the Temple of Solomon.

Struggle Against the Powers of Darkness 3; Liturgy of the Hours: Intercessions, Ash Wednesday, Second and Fourth Wednesday of Lent, Evening Prayer; Liturgy of the Hours: Intercessions, Week IV, Wednesday, Evening Prayer; Roman Missal: Twentieth Sunday in Ordinary Time, Prayer after Communion; Roman Missal: Masses and Prayers for Various Needs and Occasions, 26. For the Sanctification of Human Labor A, Entrance Antiphon

1:27-28 Roman Missal: Order of Mass, Eucharistic Prayer IV 117

* 2:4 This is the story: the distinctive Priestly formula introduces older traditions, belonging to the tradition called Yahwist, and gives them a new setting. In the first part of Genesis, the formula “this is the story” (or a similar phrase) occurs five times (2:4; 5:1; 6:9; 10:1; 11:10), which corresponds to the five occurrences of the formula in the second part of the book (11:27; 25:12, 19; 36:1[9]; 37:2). Some interpret the formula here as retrospective (“Such is the story”), referring back to chap. 1, but all its other occurrences introduce rather than summarize. It is introductory here; the Priestly source would hardly use the formula to introduce its own material in chap. 1.

The cosmogony that begins in v. 4 is concerned with the nature of human beings, narrating the story of the essential institutions and limits of the human race through their first ancestors. This cosmogony, like 1:1–3 (see note there), uses the “when…then” construction common in ancient cosmogonies. The account is generally attributed to the Yahwist, who prefers the divine name “Yhwh” (here rendered Lord) for God. God in this story is called “the Lord God” (except in 3:1–5); “Lord” is to be

Seeds at Planting Time 994, 1005

1:27-31a Book of Blessings: Order for the Blessing of an Office, Shop, or Factory 806; Book of Blessings: Order for the Blessing of Food or Drink or Other Elements Connected with Devotion, Blessing of Other Foods 1790

1:31 Roman Missal: Masses and Prayers for Various Needs and Occasions, 26. For the Sanctification of Human Labor A, Entrance Antiphon

2 Roman Missal: Order of Mass 56, Preface V of the Sundays in Ordinary Time

2:4-25 Liturgy of the Hours Two-Year Cycle of Scriptural Passages for the Office of Readings (1976): Year 2, Tuesday, First Week in Ordinary Time

2:4b-9, 15 Lectionary for Mass: Masses for Various Needs and Occasions, For Public Needs, For the Country or a City or For Those Who Serve in Public Office or For the Congress or For the President or For the Progress of Peoples; Lectionary for Mass: Masses for Various Needs and Occasions, In Various Public Circumstances, For the Blessing of Human Labor

1:27-31

Book of Blessings: Order for the Blessing of

2:4-9 Book of Blessings: Order for the Blessing of a Christmas Tree 1581, 1594

2:4b-9, 15-17 Lectionary for Mass: Fifth Week

2:3 Making Sunday a day of prayer and rest has its origins in God’s own decision to rest after work and bless the seventh day.

ground, 6 but a stream* was welling up out of the earth and watering all the surface of the ground— 7 then the Lord God formed the man* out of the dust of the ground and blew into his nostrils the breath of life, and the man became a living being. d

8 The Lord God planted a garden in Eden, in the east,* and placed there the man whom he had formed.e 9 * Out of the ground the Lord God made grow every tree that was delightful to look at and good for food, with the tree of life in the middle of the garden and the tree of the knowledge of good and evil. f

10 A river rises in Eden* to water the garden; beyond there it divides and becomes four branches. 11 The name of the first is the Pishon; it is the one that winds through the whole land

expected in a Yahwist account but the additional word “God” is puzzling.

* 2:5 Man: the Hebrew word ’adam is a generic term meaning “human being.” In chaps. 2–3, however, the archetypal human being is understood to be male (Adam), so the word ’adam is translated “man” here.

* 2:6 Stream: the water wells up from the vast flood below the earth. The account seems to presuppose that only the garden of God was irrigated at this point. From this one source of all the fertilizing water on the earth, water will be channeled through the garden of God over the entire earth. It is the source of the four rivers mentioned in vv. 10–14. Later, with rain and cultivation, the fertility of the garden of God will appear in all parts of the world.

* 2:7 God is portrayed as a potter molding the human body out of earth. There is a play on words in Hebrew between ’adam (“human being,” “man”) and ’adama (“ground”). It is not enough to make the body from earth; God must also breathe into the man’s nostrils. A similar picture of divine breath imparted to human beings in order for them to live is found in Ez 37:5, 9–10; Jn 20:22. The Israelites did not think in the (Greek) categories of body and soul.

* 2:8 Eden, in the east: the place names in vv. 8–14 are mostly derived from Mesopotamian geography (see note on vv. 10–14). Eden may be the name of a region in southern Mesopotamia (modern Iraq), the term derived from the Sumerian word eden, “fertile plain.” A similar-sounding Hebrew word means “delight,” which may lie

in Ordinary Time, Year I

Wednesday 2:7 Liturgy of the Hours: Intercessions, Pentecost Sunday, Evening Prayer I; Roman

of Havilah, where there is gold. 12 The gold of that land is good; bdellium and lapis lazuli are also there. 13 The name of the second river is the Gihon; it is the one that winds all through the land of Cush.g 14 The name of the third river is the Tigris; it is the one that flows east of Asshur. The fourth river is the Euphrates.

15 The Lord God then took the man and settled him in the garden of Eden, to cultivate and care for it.h 16 The Lord God gave the man this order: You are free to eat from any of the trees of the garden i 17 except the tree of knowledge of good and evil. From that tree you shall not eat; when you eat from it you shall die.* j

18 The Lord God said: It is not good for the man to be alone. I will make a helper suited to him.* k 19 So the Lord God formed out of the ground all the wild animals and all the birds of the air, and he brought them to the man to see what he would call them; whatever the man called each living creature was then its name. 20 The man gave names to all the tame

behind the Greek translation, “The Lord God planted a paradise [= pleasure park] in Eden.” It should be noted, however, that the garden was not intended as a paradise for the human race, but as a pleasure park for God; the man tended it for God. The story is not about “paradise lost.”

The garden in the precincts of Solomon’s Temple in Jerusalem seems to symbolize the garden of God (like gardens in other temples); it is apparently alluded to in Ps 1:3; 80:10; 92:14; Ez 47:7–12; Rev 22:1–2.

* 2:9 The second tree, the tree of life, is mentioned here and at the end of the story (3:22, 24). It is identified with Wisdom in Prv 3:18; 11:30; 13:12; 15:4, where the pursuit of wisdom gives back to human beings the life that is made inaccessible to them in Gn 3:24. In the new creation described in the Book of Revelation, the tree of life is once again made available to human beings (Rev 2:7; 22:2, 14, 19). Knowledge of good and evil : the meaning is disputed. According to some, it signifies moral autonomy, control over morality (symbolized by “good and evil”), which would be inappropriate for mere human beings; the phrase would thus mean refusal to accept the human condition and finite freedom that God gives them. According to others, it is more broadly the knowledge of what is helpful and harmful to humankind, suggesting that the attainment of adult experience and responsibility inevitably means the loss of a life of simple subordination to God.

* 2:10–14 A river rises in Eden: the stream of water mentioned in v. 6, the source of all water

Missal: Order of Mass 78, Preface IV for the Dead; Liturgy of the Hours: Magnificat Antiphon, Evening Prayer, December 22

upon earth, comes to the surface in the garden of God and from there flows out over the entire earth. In comparable religious literature, the dwelling of god is the source of fertilizing waters. The four rivers represent universality, as in the phrase “the four quarters of the earth.” In Ez 47:1– 12; Zec 14:8; Rev 22:1– 2, the waters that irrigate the earth arise in the temple or city of God. The place names in vv. 11– 14 are mainly from southern Mesopotamia (modern Iraq), where Mesopotamian literature placed the original garden of God. The Tigris and the Euphrates, the two great rivers in that part of the world, both emptied into the Persian Gulf. Gihon is the modest stream issuing from Jerusalem (2 Sm 5:8; 1 Kgs 1:9– 10; 2 Chr 32:4), but is here regarded as one of the four great world rivers and linked to Mesopotamia, for Cush here seems to be the territory of the Kassites (a people of Mesopotamia) as in Gn 10:8. The word Pishon is otherwise unknown but is probably formed in imitation of Gihon. Havilah seems, according to Gn 10:7 and 1 Chr 1:9, to be in Cush in southern Mesopotamia though other locations have been suggested.

* 2:17 You shall die: since they do not die as soon as they eat from the forbidden tree, the meaning seems to be that human beings have become mortal, destined to die by virtue of being human.

* 2:18 Helper suited to him : lit., “a helper in accord with him.” “Helper” need not imply subordination, for God is called a helper (Dt 33:7; Ps 46:2). The language suggests a profound

2:7-9; 3:1-7 Lectionary for Mass: First Sunday of Lent A

2:15 Exorcisms and Related Supplications: Various Texts Which May Optionally

Be Used in the Rite, Forms of Exorcism 83; Liturgy of the Hours: May 1, Saint Joseph the Worker, Office of Readings, Responsory

The Book of psalms

No other book in the Bible brims with liturgical prayer as much as the Book of Psalms. Compiled as a series of hymns for individuals or communities, for homes or the temple, for daily use or festival celebration, it serves the same purposes today, but with this twist: Individually composed as human prayers to God, the collection reveals God’s word to humans.

All 150 psalms were written to be sung. They contain frequent references to instrumental accompaniment (4, 5, 57, 71, 81, 92, 98, 108, 149, 150). Sometimes people performed actions with them, such as lighting incense (141), bowing down (29, 96, 99, 138), lifting hands (28, 134, 141) or dancing (87, 149, 150). To demonstrate the sincerity of their internal prayer, they adopted some external disciplines, such as the wearing of sackcloth and fasting (35, 69).

The Book of Psalms divides into five parts, and the purpose of the psalms varies widely. They range from hymns of praise to appeals for deliverance, from the fear of war to the joy of family life. They may celebrate the holiness of God’s temple or a procession toward it (24, 30, 48, 68, 79, 84, 87, 100, 122, 138), while renouncing the worship of false gods (16, 31, 81, 96, 97, 106, 135). Some of the psalms reference the making or fulfilling of the singer’s vow (61, 66, 76, 116).

Christians prize the psalms because many of them contain lines that the New Testament and later tradition hold as prophecies for Christ, his mission and his resurrection (2, 8, 33, 34, 36, 68, 78, 81, 104, and 118, for example). Saint Luke’s post-resurrection account of the journey to Emmaus says that Jesus explained to his companions everything in the Book of Psalms that foreshadowed his life. These and other passages may have shared part of that conversation.

The table of biblical references that accompanies this study Bible shows over 6,000 times that Catholic liturgical books cite or allude to the Book of Psalms.

Christians have continually used the psalms for worship. They have sung them aloud and prayed them in silence. Even without christological overtones, the psalms express the ageless yearnings of the human heart. As they served individual and common worship in the past, the same is true today. Individual Christians praying alone and groups of Christians gathered for public worship in sacred space all derive benefit, guidance and inspiration from the Book of Psalms.

introduction to The Book of psalms

The Hebrew Psalter numbers 150 songs. The corresponding number in the Septuagint differs because of a different division of certain Psalms. Hence the numbering in the Greek Psalter (which was followed by the Latin Vulgate) is usually one digit behind the Hebrew. In the New American Bible the numbering of the verses follows the Hebrew numbering; many of the traditional English translations are often a verse number behind the Hebrew because they do not count the superscriptions as a verse.

The superscriptions derive from pre- Christian Jewish tradition, and they contain technical terms, many of them apparently liturgical, which are no longer known to us. Seventy-three Psalms are attributed to David, but there is no sure way of dating any Psalm. Some are preexilic (before 587), and others are postexilic (after 539), but not as late as the Maccabean period (ca. 165). The Psalms are the product of many individual collections (e.g., Songs of Ascents, Ps 120–134), which were eventually combined into the present work in which one can detect five “books,” because of the doxologies which occur at 41:14; 72:18– 19; 89:53; 106:48.

Two important features of the Psalms deserve special notice. First, the majority were composed originally precisely for liturgical worship. This is shown by the frequent indication of liturgical leaders interacting with the community (e.g., Ps 118:1–4). Secondly, they follow certain distinct patterns or literary forms. Thus, the hymn is a song of praise, in which a community is urged joyfully to sing out the praise of God. Various reasons are given for this praise (often introduced by “for” or “because”): the divine work of creation and sustenance (Ps 135:1–12; 136). Some of the hymns have received a more specific classification, based on content. The “Songs of Zion” are so called because they exalt Zion, the city in which God dwells among the people (Ps 47; 96– 99). Characteristic of the songs of praise is the joyful summons to get involved in the activity; Ps 104 is an exception to this, although it remains universal in its thrust.

Another type of Psalm is similar to the hymn: the thanksgiving Psalm. This too is a song of praise acknowledging the Lord as the rescuer of the psalmist from a desperate situation. Very often the psalmist will give a flashback, recounting the past distress, and the plea that was uttered (Ps 30; 116). The setting for such prayers seems to have been the offering of a todah (a “praise” sacrifice) with friends in the Temple.

There are more Psalms of lament than of any other type. They may be individual (e.g., Ps 3–7; 22) or communal (e.g., Ps 44). Although they usually begin with a cry for help, they develop in various ways. The description of the distress is couched in the broad imagery typical of the Bible (one is in Sheol, the Pit, or is afflicted by enemies or wild beasts, etc.)—in such a way that one cannot pinpoint the exact nature of the psalmist’s plight. However, Ps 51 (cf. also Ps 130) seems to refer clearly to deliverance from sin. Several laments end on a note of certainty that the Lord has heard the prayer (cf. Ps 7, but contrast Ps 88), and the Psalter has been characterized as a movement from lament to praise. If this is somewhat of an exaggeration, it serves at least to emphasize the frequent expressions of trust which characterize the lament. In some cases it would seem as if the theme of trust has been lifted out to form a literary type all its own;

cf. Ps 23, 62, 91. Among the communal laments can be counted Ps 74 and 79. They complain to the Lord about some national disaster, and try to motivate God to intervene in favor of the suffering people.

Other Psalms are clearly classified on account of content, and they may be in themselves laments or Psalms of thanksgiving. Among the “royal” Psalms that deal directly with the currently reigning king, are Ps 20, 21, and 72. Many of the royal Psalms were given a messianic interpretation by Christians. In Jewish tradition they were preserved, even after kingship had disappeared, because they were read in the light of the Davidic covenant reported in 2 Sm 7. Certain Psalms are called wisdom Psalms because they seem to betray the influence of the concerns of the ages (cf. Ps 37, 49), but there is no general agreement as to the number of these prayers. Somewhat related to the wisdom Psalms are the “torah” Psalms, in which the torah (instruction or law) of the Lord is glorified (Ps 1; 19:8–14; 119). Ps 78, 105, 106 can be considered as “historical” Psalms. Although the majority of the Psalms have a liturgical setting, there are certain prayers that may be termed “liturgies,” so clearly does their structure reflect a liturgical incident (e.g., Ps 15, 24).

It is obvious that not all of the Psalms can be pigeon- holed into neat classifications, but even a brief sketch of these types help us to catch the structure and spirit of the Psalms we read. It has been rightly said that the Psalms are “a school of prayer.” They not only provide us with models to follow, but inspire us to voice our own deepest feelings and aspirations.

* 1 Blessed is the man who does not walk in the counsel of the wicked, Nor stand in the way* of sinners, nor sit in company with scoffers. a

2 Rather, the law of the Lord* is his joy; and on his law he meditates day and night.b

3 He is like a treec planted near streams of water, that yields its fruit in season; Its leaves never wither; whatever he does prospers.

* Psalm 1 A preface to the whole Book of Psalms, contrasting with striking similes the destiny of the good and the wicked. The Psalm views life as activity, as choosing either the good or the bad. Each “way” brings its inevitable consequences. The wise through their good actions will experience rootedness and life, and the wicked, rootlessness and death.

1 Liturgy of the Hours: The Four-Week Psalter, Week One Sunday Office of Readings; Liturgy of the Hours: Monday within the Octave of Easter, Office of Readings, Psalm; Liturgy of the Hours: Sunday within the Octave of Easter (Second Sunday of Easter), Office of Readings, Psalm; Book of Blessings: Order for the Blessing of Images for Public Veneration by the Faithful, Order for the Blessing of Images of the Saints 1296; Simple Gradual: Proper of Saints, March 19, Saint Joseph, Spouse of the Blessed Virgin Mary, Offertory; Simple Gradual: Proper of Saints, September 14, The Exaltation of the Holy Cross, Offertory; Simple Gradual: Votive Masses, The Mystery of the Holy Cross, Offertory

1:1-2, 3, 4 and 6 Lectionary for Mass: Sixth Sunday in Ordinary Time C; Lectionary for Mass: Second Week of Advent, Friday; Lectionary for Mass: Thursday after Ash Wednesday; Lectionary for Mass: Second Week of Lent, Thursday; Lectionary for Mass: Seventh Week

But not so are the wicked,* not so! They are like chaff driven by the wind.d

5 Therefore the wicked will not arise at the judgment, nor will sinners in the assembly of the just.

6 Because the Lord knows the way of the just,e but the way of the wicked leads to ruin.

a p sa L m for a r oya L Corona T ion

2* 1 Why do the nations protest and the peoples conspire in vain?a

2 Kings on earth rise up and princes plot together

* 1:1 The way: a common biblical term for manner of living or moral conduct (Ps 32:8; 101:2, 6; Prv 2:20; 1 Kgs 8:36).

* 1:2 The law of the Lord : either the Torah, the first five books of the Bible, or, more probably, divine teaching or instruction.

* 1:4 The wicked: those who by their actions distance themselves from God’s life- giving presence.

in Ordinary Time, Year I

Thursday; Lectionary for Mass: Twenty-Seventh Week in Ordinary Time, Year I

Thursday; Lectionary for Mass: Twenty-Eighth Week in Ordinary Time, Year II

Wednesday; Lectionary for Mass: Twenty-Ninth Week in Ordinary Time, Year I

Thursday; Lectionary for Mass: Thirtieth Week in Ordinary Time, Year II Monday; Lectionary for Mass: Thirty-Third Week in Ordinary Time, Year II Monday; Lectionary for Mass: April 7, Saint John Baptist de la Salle; Lectionary for Mass: July 05, Saint Anthony Zaccaria; Lectionary for Mass: July 13, Saint Henry; Lectionary for Mass: October 6, Saint Bruno; Lectionary for Mass: November 12, Saint Josaphat; Lectionary for Mass: Commons, Common of Holy Men and Women; Lectionary for Mass: Ritual Masses, For the Blessing of Abbots and Abbesses; Lectionary for Mass

Supplement: May 22, Saint

Rita of Cascia; Lectionary for Mass Supplement: September 9, Saint Peter Claver

* Psalm 2 A royal Psalm. To rebellious kings (Ps 2:1–3) God responds vigorously (Ps 2:4–6). A speaker proclaims the divine decree (in the legal adoption language of the day), making the Israelite king the earthly representative of God (Ps 2:7–9) and warning kings to obey (Ps 2:10–11). The Psalm has a messianic meaning for the Church; the New Testament understands it of Christ (Acts 4:25–27; 13:33; Heb 1:5).

1:1, 2, 3ab, 3cd, 4, 5, 6 Roman Gradual: Ash Wednesday, Communion; Roman Gradual: Common of Doctors of the Church, Communion; Roman Gradual: Common of Holy Men and Women, for Educators, Communion; Roman Gradual: April 21, Saint Anselm, Communion; Roman Gradual: May 25, Saint Bede the Venerable, Communion; Roman Gradual: June 27, Saint Cyril of Alexandria, Communion; Roman Gradual: July 15, Saint Bonaventure, Communion; Roman Gradual: July 31, Saint Ignatius of Loyola, Communion; Roman Gradual: September 17, Saint Robert Bellarmine, Communion; Roman Gradual: November 15, Saint Albert the Great, Communion

1:2 Ordination of a Bishop, of Priests, and of Deacons: The Ordination of Priests, The Rite of Ordination of Priests, The Homily 123; Ordination of a Bishop, of Priests, and of Deacons: The Rite of Ordination of Several Deacons and Ordination of Several Priests, The Homily 267

1:2-3 Roman Missal: Ash Wednesday, Communion

Antiphon; Roman Missal: September 30, Saint Jerome, Entrance Antiphon; Roman Missal: December 7, Saint Ambrose, Communion Antiphon; Roman Missal: Common of Doctors of the Church

1, Communion Antiphon

1:2b, 3b Roman Gradual: Ash Wednesday, Communion; Roman Gradual: Common of Doctors of the Church, Communion; Roman Gradual: Common of Holy Men and Women, for Educators, Communion; Roman Gradual: April 21, Saint Anselm, Communion; Roman Gradual: May 25, Saint Bede the Venerable, Communion; Roman Gradual: June 27, Saint Cyril of Alexandria, Communion; Roman Gradual: July 15, Saint Bonaventure, Communion; Roman Gradual: July 31, Saint Ignatius of Loyola, Communion; Roman Gradual: September 17, Saint Robert Bellarmine, Communion; Roman Gradual: November 15, Saint Albert the Great, Communion

2 Liturgy of the Hours: Psalm, Thursday after Pentecost, Our Lord Jesus Christ,

1:2 Meditating on the law of the Lord brings one into prayer and forms one’s life.

2 Whoever walks without blame,b doing what is right, speaking truth from the heart;

3 Who does not slander with his tongue, does no harm to a friend, never defames a neighbor;

4 Who disdains the wicked, but honors those who fear the Lord; Who keeps an oath despite the cost,

5 lends no money at interest,* accepts no bribe against the innocent.c

iii Whoever acts like this shall never be shaken.

of the Temple. Holy mountain : a venerable designation of the divine abode (Ps 2:6; 3:5; 43:3; 48:2, etc.).

* 15:5 Lends no money at interest: lending money in the Old Testament was often seen as assistance to the poor in their distress, not as an investment; making money off the poor by

Order of Funerals, The Second Station, in the Church, Communion

15:2-3, 4-5 Book of Blessings: Order for the Blessing of Images for Public Veneration by the Faithful, Order for the Blessing of Images of the Saints 1296

15:2-3a, 3cd-4ab, 5

Lectionary for Mass: Twenty-Second Sunday in Ordinary Time B

15:2-3ab, 3cd-4ab, 5 Lectionary for Mass: Sixteenth Sunday in Ordinary Time C; Lectionary for Mass: Sixth Week in Ordinary Time, Year II Wednesday; Lectionary for Mass: Twelfth Week in Ordinary Time, Year I Tuesday; Lectionary for Mass: TwentyFifth Week in Ordinary Time, Year II Monday; Lectionary for Mass: Thirty-Third Week in Ordinary Time, Year II

Tuesday; Lectionary for Mass: March 4, Saint Casimir; Lectionary for Mass: Commons,

God TH e s upreme Good

of David.

Keep me safe, O God; in you I take refuge.

2 I say to the Lord, you are my Lord, you are my only good.

3 As for the holy ones who are in the land, they are noble, in whom is all my delight.

4 *They multiply their sorrows who court other gods. Blood libations to them I will not pour out, nor will I take their names upon my lips.

5 Lord, my allotted portion and my cup,

charging interest was thus forbidden (Ex 22:24; Lv 25:36–37; Dt 23:20).

* Psalm 16 In the first section, the psalmist rejects the futile worship of false gods (Ps 16:2–5), preferring Israel’s God (Ps 16:1), the giver of the land (Ps 16:6). The second section reflects on the wise and life-giving presence of God (Ps 16:7–11).

Common of Holy Men and Women; Lectionary for Mass

Supplement: July 24, Saint Sharbel Makhluf

15:2b-3a, 3bc, 4ab, 4c-5ab

Roman Gradual: Tuesday, Third Week of Lent, Communion; Roman Gradual: Common of Holy Men and Women, Communion; Roman Gradual: June 21, Saint Aloysius Gonzaga, Communion; Roman Gradual: July 5, Saint Anthony Zaccaria, Communion; Roman Gradual: July 6, Saint Maria Goretti, Communion; Roman Gradual: November 2, All Souls, Communion; Roman Gradual: Liturgy of the Dead, Funeral Masses on the Anniversary and in Various Commemorations, Communion; Roman Gradual: Liturgy of the Dead, Order of Funerals, The Second Station, in the Church, Communion

16 The Rite of Christian Initiation of Adults: Christian

* 16:1 Miktam: a term occurring six times in Psalm superscriptions, always with “David.” Its meaning is unknown.

* 16:4 Take their names : to use the gods’ names in oaths and hence to affirm them as one’s own gods.

Initiation of Adults, Second Step: Election or Enrollment of Names, Rite of Election or Enrollment of Names, Liturgy of the Word, Invitation and Enrollment of Names 132 (OICA 146); Liturgy of the Hours: The Four-Week Psalter, Week Two Sunday Evening Prayer I; Liturgy of the Hours: Night Prayer Thursday; Liturgy of the Hours: Easter Triduum, Holy Saturday, Office of Readings, Psalm; Liturgy of the Hours: Tuesday within the Octave of Easter, Daytime Prayer, Psalm; Liturgy of the Hours: November 1, All Saints, Office of Readings, Psalm; Book of Blessings: Order for the Blessing of a New Seminary 691; Book of Blessings: Order for the Blessing of Altar Servers, Sacristans, Musicians, and Ushers 1864; Roman Gradual: Liturgy of the Dead, Funeral Masses on the Anniversary and in

Various Commemorations (Easter Time), Communion; Roman Gradual: Liturgy of the Dead, Order of Funerals, The Second Station, in the Church (Easter Time), Communion; Roman Gradual: Liturgy of the Dead, Order of Funerals, For the Procession to the Cemetery, Antiphons with Psalms; Simple Gradual: Proper of Time, Easter Mass I, Communion; Simple Gradual: Masses for Various Necessities, For Vocations, Entrance; Simple Gradual: Liturgy of the Dead, Order of Funerals, The Procession to the Cemetery

16:1-2a and 5, 7-8, 9-10

Lectionary for Mass: Tenth Week in Ordinary Time, Year II Saturday

16:1-2a and 5, 7-8, 9-10, 11

Lectionary for Mass: Third Sunday of Easter A; Lectionary for Mass: Thirteenth Sunday in Ordinary Time C; Lectionary for Mass: Octave

15:1 Entering the sanctuary of God for liturgy, the singer ponders who is worthy to do so.

16:4 Putting trust in God, the singer notes the sorrows of those who entertain false worship.

6

7 I bless the Lord who counsels me; even at night my heart exhorts me.

8 I keep the Lord always before me;

* 16:6 Pleasant places were measured out for me: the psalmist is pleased with the plot of land measured out to the family, which was to be passed on to succeeding generations (“my inheritance”).

of Easter, Monday; Lectionary for Mass: Seventh Week of Easter, Thursday

16:1-2a and 5, 7-8, 11

Lectionary for Mass: Ritual Masses, For the Admission to Candidacy for the Diaconate and the Priesthood; Lectionary for Mass: Nineteenth Week in Ordinary Time, Year I Saturday; Lectionary for Mass: Twenty-Third Week in Ordinary Time, Year I Friday; Lectionary for Mass: January 17, Saint Anthony Abbot; Lectionary for Mass: February 21, Saint Peter Damian; Lectionary for Mass: April 2, Saint Francis de Paola; Lectionary for Mass: June 21, Saint Aloysius Gonzaga; Lectionary for Mass: August

11, Saint Clare; Lectionary for Mass: October 4, Saint Francis of Assisi; Lectionary for Mass: October 23, Saint John Capistrano; Lectionary for Mass: Commons, Common of Pastors; Lectionary for Mass: Commons, Common of Holy Men and Women; Lectionary for Mass: Masses for Various Needs and Occasions, For the Holy Church, For Priests; Lectionary for Mass: Masses for Various Needs and Occasions, For the Holy Church, For Vocations to Holy Orders or Religious Life

16:1-2a, 4, 5 and 8, 11

Lectionary for Mass: Tenth Week in Ordinary Time, Year II Wednesday

16:1, 2, 3, 5, 6, 7, 8, 9, 10

Roman Gradual: Second Sunday after Christmas, Communion; Roman

with him at my right hand, I shall never be shaken.c

9 Therefore my heart is glad, my soul rejoices; my body also dwells secure,

10 For you will not abandon my soul to Sheol, nor let your devout one see the pit.*d

11 You will show me the path to life, abounding joy in your presence, the delights at your right hand forever.

* 16:10 Nor let your devout one see the pit: Hebrew shahath means here the pit, a synonym for Sheol, the underworld. The Greek translation derives the word here and elsewhere from the verb shahath, “to be corrupt.” On the basis of the

Gradual: Wednesday, Third Week of Lent, Communion; Roman Gradual: Thirty-First Week in Ordinary Time, Communion; Roman Gradual: Common of Doctors of the Church, Communion;

Roman Gradual: January 28, Saint Thomas Aquinas, Communion; Roman Gradual: April 29, Saint Catherine of Siena, Communion; Roman Gradual: July 22, Saint Mary Magdalene, Communion;

Roman Gradual: November 2, All Souls, Communion; Roman Gradual: On the Day of the Consecration of Virgins and at the Profession of Religious, Communion; Roman Gradual: Liturgy of the Dead, Funeral Masses on the Anniversary and in Various Commemorations, Communion; Roman Gradual: Liturgy of the Dead, Order of Funerals, The Second Station, in the Church, Communion

16:1, 2, 5, 6, 8, 9, 10 Roman Gradual: Weekdays, First Week in Ordinary Time, Communion

16:1, 2, 5, 6, 8, 9, 11

Roman Gradual: Wednesday, Twenty-Ninth Week in Ordinary Time, Communion

16:1ab, 1cd, 2, 3, 5, 7, 8-9a, 15 Roman Gradual: Friday, Third Week of Lent, Communion

16:2, 5 Roman Missal: Masses and Prayers for Various Needs and Occasions, 7. For the Priest Himself B, Entrance Antiphon

Greek, Acts 2:25–32; 13:35–37 apply the verse to Christ’s resurrection, “Nor will you suffer your holy one to see corruption.”

16:5 Roman Missal: Common of Holy Men and Women, For Monks and Religious, For Religious 1, Entrance Antiphon

16:5 and 8, 9-10, 11 The Order of the Dedication of a Church and an Altar: VII. The Order of Blessing a Chalice and a Paten, The Order of Blessing to Be Used Within Mass 7; The Order of the Dedication of a Church and an Altar: VII. The Order of Blessing a Chalice and a Paten, The Order of Blessing to Be Used Outside Mass 18; Lectionary for Mass: The Easter Vigil in the Holy Night; Lectionary for Mass: Thirty-Third Sunday in Ordinary Time B; Lectionary for Mass: Ritual Masses, Blessing of a Chalice and Paten

16:5-6 Roman Missal: January 5, Saint John Neumann, Entrance Antiphon

16:5, 8, 9-10, 11 Book of Blessings: Order for the Blessing of a Chalice and Paten 1365, 1378

16:6 Roman Gradual: Friday, Third Week of Lent, Communion

16:7, 8 Roman Gradual: Monday, Second Week of Lent, Offertory; Roman Gradual: Eleventh Week in Ordinary Time, Offertory; Roman Gradual: Common of Doctors of the Church, Offertory; Roman Gradual: May 25, Saint Bede the Venerable, Offertory; Roman Gradual: June 5, Saint Boniface, Offertory; Roman Gradual: June 28, Saint Irenaeus, Offertory;

Roman Gradual: August 21, Saint Pius X, Offertory; Roman Gradual: October 15, Saint Teresa of Jesus, Offertory; Roman Gradual: For Various Intentions, For Various Public Needs, For the Sanctification of Human Labor, Offertory

16:8b-9a, 5a Liturgy of the Hours: Seventh Week in Ordinary Time, Friday, Office of Readings, Responsory

16:9 Roman Gradual: Liturgy of the Dead, Order of Funerals, For the Procession to the Cemetery, Antiphons with Psalms

16:10-11 Roman Missal: August 15, The Assumption of the Blessed Virgin Mary, Preface

16:11 Roman Missal: Wednesday, Third Week of Lent, Communion Antiphon; Roman Missal: Thirty-First Sunday in Ordinary Time, Communion Antiphon; Liturgy of the Hours: Seventh Week in Ordinary Time, Saturday, Office of Readings, Responsory; Roman Gradual: Second Sunday after Christmas, Communion; Roman Gradual: Wednesday, Third Week of Lent, Communion; Roman Gradual: Weekdays, First Week in Ordinary Time, Communion; Roman Gradual: Thirty-First Week in Ordinary Time, Communion; Roman Gradual: Common of Doctors of the Church, Communion; Roman Gradual: January 28, Saint Thomas Aquinas, Communion; Roman Gradual:

you have made my destiny secure.b

*Pleasant places were measured out for me; fair to me indeed is my inheritance. ii

You display it for those who trust you, in the sight of the children of Adam.

21 You hide them in the shelter of your presence, safe from scheming enemies. You conceal them in your tent, away from the strife of tongues. j

22 Blessed be the Lord, marvelously he showed to me his mercy in a fortified city.

23 Though I had said in my alarm, “I am cut off from your eyes.” k Yet you heard my voice, my cry for mercy, when I pleaded with you for help.

24 Love the Lord, all you who are faithful to him. The Lord protects the loyal, but repays the arrogant in full.

* Psalm 32 An individual thanksgiving and the second of the seven Penitential Psalms (cf. Ps 6). The opening declaration— the forgiven are blessed (Ps 32:1–2)— arises from the psalmist’s own experience. At one time the psalmist was stubborn and closed, a victim of

Liturgy of the Hours: October 1, Saint Theresa of the Child

Jesus, Office of Readings, Responsory

31:20, 21, 22, 23, 24

Lectionary for Mass: Fourth Week in Ordinary Time, Year I Monday 31:20, 21, 24 Lectionary for Mass: Eleventh Week in Ordinary Time, Year II Wednesday 31:20a Liturgy of the Hours: August 20, Saint Bernard, Office of Readings, Responsory 32 The Rite of Christian Initiation of Adults: Christian Initiation of Adults, Period of Purification and Enlightenment, First Scrutiny, Exorcism 154 (OICA 164); The Rite of Christian Initiation of Adults: Christian Initiation of Adults, Period of Purification and Enlightenment, Second Scrutiny, Exorcism 168 (OICA 171); The Rite of Christian Initiation of Adults: Christian Initiation of Adults, Period of Purification and Enlightenment, Third Scrutiny, Exorcism 175 (OICA 178); Liturgy of the Hours: The Four-Week

25 Be strong and take heart, all who hope in the Lord.

r emission of s in 32

* 1 a Of David. A maskil .

i Blessed is the one whose fault is removed, whose sin is forgiven.

2 Blessed is the man to whom the Lord imputes no guilt, in whose spirit is no deceit.

3 Because I kept silent,* my bones wasted away; I groaned all day long. b

4 For day and night your hand was heavy upon me;

sin’s power (Ps 32:3– 4), and then became open to the forgiving God (Ps 32:5– 7). Sin here, as often in the Bible, is not only the personal act of rebellion against God but also the consequences of that act— frustration and waning of vitality. Having been rescued, the psalmist

Psalter, Week One Thursday Evening Prayer; Roman Gradual: Monday, Fifth Week of Lent (when the gospel of the adulterous woman is read), Communion; Roman Gradual: November 10, Saint Leo the Great, Communion

32:1-2, 3-4, 5, 6-7 Book of Blessings: Order for the Blessing of a New Confessional 1210

32:1-2, 5, 6, 7 Lectionary for Mass: Fourth Week in Ordinary Time, Year II Wednesday; Lectionary for Mass: Fifth Week in Ordinary Time, Year I Friday; Lectionary for Mass: Eighth Week in Ordinary Time, Year I Monday

32:1-2, 5, 7, 11 Lectionary for Mass: Eleventh Sunday in Ordinary Time C

32:1-2, 5, 11 The Order of Christian Initiation of Adults: Various Texts To Be Used in the Celebration of the Initiation of Adults, Celebration of Baptism outside the Easter Vigil, Readings 388; Lectionary for Mass: Sixth Sunday in Ordinary Time B; Lectionary for Mass: Twenty-Eighth

can teach others the joys of justice and the folly of sin (Ps 32:8– 11).

* 32:3 I kept silent: did not confess the sin before God.

Week in Ordinary Time, Year I Friday; Lectionary for Mass: Ritual Masses, For the Conferral of the Sacraments of Christian Initiation, For the Catechumenate and the Sacramental Initiation of Adults, Christian Initiation Outside the Easter Vigil

32:1-7, 10-11 The Rite of Penance: Various Texts Used in the Celebration of Reconciliation, Proclamation of Praise 206

32:1-11 The Rite of Penance: Various Texts Used in the Celebration of Reconciliation, Biblical Readings 136

32:1, 2, 3, 4, 5ab, 7, 8, 10, 11 Roman Gradual: Friday, Fourth Week of Lent, Communion; Roman Gradual: The Most Sacred Heart of Jesus, Communion; Roman Gradual: For Various Intentions, For Certain Particular Needs, For the Forgiveness of Sins, Communion; Roman Gradual: Votive Masses, The Most Sacred Heart of Jesus, Communion

32:1, 2, 3, 5ab, 5cd, 8, 10,

11 Roman Gradual: Saturday, Second Week of Lent, Communion; Roman Gradual:

Sunday, Fourth Week of Lent (when the gospel of the prodigal son is read), Communion; Roman Gradual: Sunday, Fifth Week of Lent (when the gospel of the adulterous woman is read), Communion

32:1, 2, 5ab, 5cd, 7, 8, 10, 11 Roman Gradual: Sunday of Year C, Twenty-Fourth Week in Ordinary Time, Communion; Roman Gradual: Thursday, Thirty-First Week in Ordinary Time, Communion

32:11 Roman Gradual: Common of the Apostles or Martyrs (Easter Time, for One Apostle or Martyr), Offertory; Roman Gradual: Common of Martyrs (outside Easter Time, for several martyrs), Offertory; Roman Gradual: Common of Holy Men and Women, Offertory; Roman Gradual: January 20, Saint Sebastian, Offertory; Roman Gradual: June 2, Saints Marcellinus and Peter, Offertory; Roman Gradual: July 26, Saints Joachim and Anne, Offertory; Roman Gradual: October 19, Saints John de Brébeuf and Isaac Jogues and Companions, Offertory

31:21 The Lord conceals those who trust him in his tent.

32:1 The psalmist thanks God for forgiveness.

my strength withered as in dry summer heat. Selah

5 Then I declared my sin to you; my guilt I did not hide. c I said, “I confess my transgression to the Lord,” and you took away the guilt of my sin. Selah

6 Therefore every loyal person should pray to you in time of distress. Though flood waters* threaten, they will never reach him. d

7 You are my shelter; you guard me from distress; with joyful shouts of deliverance you surround me. Selah

8 I will instruct you and show you the way you should walk,

* 32:6 Flood waters : the untamed waters surrounding the earth, a metaphor for danger.

* Psalm 33 A hymn in which the just are invited (Ps 33:1–3) to praise God, who by a mere

32:12, 6 Roman Gradual: Thursday, Third Week of Lent, Gradual

32:13 Exorcisms and Related Supplications: Appendix II, Supplications Which May Be Used by the Faithful Privately in their Struggle Against the Powers of Darkness 1

32:16 Exorcisms and Related Supplications: Appendix II, Supplications Which May Be Used by the Faithful Privately in their Struggle Against the Powers of Darkness 1

33 Liturgy of the Hours: The Four-Week Psalter, Week One Tuesday Morning Prayer; Liturgy of the Hours: Common of Martyrs for Several Martyrs, Office of Readings, Psalm; Liturgy of the Hours: Trinity Sunday, Office of Readings, Psalm; Book of Blessings: Orders for the Blessing of Families and Members of Families, Order for the Blessing of Parents before Childbirth 224; Book of Blessings: Orders for the

give you counsel with my eye upon you.

9 Do not be like a horse or mule, without understanding; with bit and bridle their temper is curbed, else they will not come to you.

10 Many are the sorrows of the wicked one, but mercy surrounds the one who trusts in the Lord.

11 Be glad in the Lord and rejoice, you righteous; exult, all you upright of heart. e

p raise of God ’ s p ower and p roviden C e i

* 1 Rejoice, you righteous, in the Lord; praise from the upright is fitting. a

2 Give thanks to the Lord on the harp; on the ten-stringed lyre offer praise.b

3 Sing to him a new song; skillfully play with joyful chant.

word (Ps 33:4–5) created the three-tiered universe of the heavens, the cosmic waters, and the earth (Ps 33:6–9). Human words, in contrast, effect nothing (Ps 33:10– 11). The greatness of

Blessing of Families and Members of Families, Order for the Blessing of a Mother Before Childbirth 246; Roman Gradual: Common of the Apostles (outside Easter Time), Entrance; Roman Gradual: Common of Martyrs (outside Easter Time, for several martyrs), Entrance; Roman Gradual: Common of Doctors of the Church, Entrance; Roman Gradual: Common of Holy Men and Women, for Educators, Entrance; Roman Gradual: January 28, Saint Thomas Aquinas, Entrance; Roman Gradual: February 3, Saint Ansgar, Communion; Roman Gradual: February 17, The Seven Holy Founders of the Servite Order, Entrance; Roman Gradual: March 4, Saint Casimir, Communion; Roman Gradual: March 8, Saint John of God, Communion; Roman Gradual: March 18, Saint Cyril of Jerusalem, Communion; Roman Gradual: May 3, Saints Philip and James, Entrance; Roman

human beings consists in God’s choosing them as a special people and their faithful response (Ps 33:12–22).

Gradual: May 27, Saint Augustine of Canterbury, Communion; Roman Gradual: July 26, Saints Joachim and Anne, Entrance; Roman Gradual: August 7, Saint Sixtus II and Companions, Entrance; Roman Gradual: September 26, Saints Cosmas and Damian, Entrance; Roman Gradual: October 9, Saint Denis, Entrance; Roman Gradual: October 14, Saint Callistus I, Communion; Roman Gradual: October 15, Saint Teresa of Jesus, Entrance; Roman Gradual: October 24, Saint Anthony Mary Claret, Communion; Roman Gradual: October 28, Saints Simon and Jude, Entrance; Roman Gradual: November 1, All Saints, Entrance; Roman Gradual: November 18, The Dedication of the Basilicas of Saints Peter and Paul, Entrance; Roman Gradual: November 23, Saint Clement I, Communion; Roman Gradual: December 31, Saint Sylvester I, Communion; Roman Gradual: Votive Masses, All Saints,

Entrance; Simple Gradual: Proper of Time, The Chrism Mass, Responsorial Psalm; Simple Gradual: Proper of Time, The Most Sacred Heart of Jesus, Entrance; Simple Gradual: Proper of Saints, November 1, All Saints, Alleluia; Simple Gradual: Proper of Saints, November 1, All Saints, Alleluiatic Psalm; Simple Gradual: Commons, Martyrs, Entrance; Simple Gradual: Commons, Martyrs, Responsorial Psalm; Simple Gradual: Votive Masses, The Most Sacred Heart of Jesus, Entrance; Simple Gradual: Votive Masses, The Holy Spirit, Responsorial Psalm

33:1 Roman Missal: Common of Martyrs, During Easter Time, For Several Martyrs 1, Communion Antiphon; Liturgy of the Hours: November 1, All Saints, Office of Readings, Responsory; Roman Gradual: The Holy Family of Jesus, Mary and Joseph, Alleluia; Roman Gradual: Common of the Apostles (outside Easter

32:5 The psalmist has confessed sin to the Lord.

For he has strengthened the bars of your gates, blessed your children within you. k

14 He brings peace to your borders, and satisfies you with finest wheat.l

15 *He sends his command to earth; his word runs swiftly! m

16 Thus he makes the snow like wool, and spreads the frost like ash; n

17 He disperses hail like crumbs. Who can withstand his cold?

18 Yet when again he issues his command, it melts them; he raises his winds and the waters flow.

19 He proclaims his word to Jacob, his statutes and laws to Israel. o

20 He has not done this for any other nation; of such laws they know nothing. Hallelujah!

* 147:15–19 God speaks through the thunder of nature and the word of revealed law, cf. Is 55:10–11. The weather phenomena are well known in Jerusalem: a blizzard of snow and hail followed by a thunderstorm that melts the ice.

of the Hours: Common of the Blessed Virgin Mary, Evening Prayer I, Psalm; Liturgy of the Hours: Common of Apostles, Evening Prayer I, Psalm; Liturgy of the Hours: Common of Virgins, Evening Prayer I, Psalm; Liturgy of the Hours: Common of Holy Women, Evening Prayer I, Psalm; Liturgy of the Hours: Easter Triduum, Good Friday, Morning Prayer, Psalm; Liturgy of the Hours: March 25, Annunciation, Evening Prayer I, Psalm; Liturgy of the Hours: Trinity Sunday, Evening Prayer I, Psalm; Liturgy of the Hours: Corpus Christi, Evening Prayer I, Psalm; Liturgy of the Hours:

February 2, Presentation of the Lord, Evening Prayer I, Psalm; Liturgy of the Hours: September 14, Triumph of the Cross, Evening Prayer I, Psalm; Liturgy of the Hours:

November 1, All Saints, Evening Prayer I, Psalm; Simple Gradual: Commons, The Dedication of a Church, Communion; Ceremonial of Bishops: Sacramentals, Dedication of a Church 911

147:12, 13, 14, 15, 17, 18, 19, 20 Roman Gradual: Second Week of Advent, Communion

aLL Crea T ion s ummoned T o p raise

* 1 Hallelujah!

Praise the Lord from the heavens; praise him in the heights.

2 Praise him, all you his angels; give praise, all you his hosts.a

3 Praise him, sun and moon; praise him, all shining stars.

4 Praise him, highest heavens,* you waters above the heavens.

148:1 All are called to praise the glory of the universal God, who has established the sun, the moon, the stars, and all other things in creation.

* Psalm 148 A hymn inviting the beings of heaven (Ps 148:1–6) and of earth (Ps 148:7–14) to praise God. The hymn does not distinguish between inanimate and animate (and rational) nature.

147:12, 14 Roman Missal: Nineteenth Sunday in Ordinary Time, Communion Antiphon

147:12a, 15a Lectionary for Mass: Alleluia verse, weekdays in Ordinary Time

147:14 Roman Gradual: Thirty-Second Week in Ordinary Time, Alleluia; Roman Gradual: Common of Holy Men and Women, for Those who Governed States, Alleluia

147:15-16, 17-18, 19-20

Lectionary for Mass: Ritual Masses, For the Conferral of Ministries, Institution of Readers

147:19 Liturgy of the Hours: Verse, Office of Readings, Saturdays of Advent, December 17

147:20 Roman Missal: December 12, Our Lady of Guadalupe, Communion Antiphon

148 Roman Missal: Order of Mass, Gospel Acclamation

13; Liturgy of the Hours: The Four-Week Psalter, Week Three Sunday Morning Prayer; Order of Christian Funerals: Texts of Sacred Scripture, 14 Funerals for Baptized Children; Simple Gradual: Proper of Time, The

* 148:4 Highest heavens: lit., “the heavens of the heavens,” i.e., the space above the firmament, where the “upper waters” are stored, cf. Gn 1:6–7; Dt 10:14; 1 Kgs 8:27; Ps 104:3, 13.

Most Holy Trinity, Responsorial Psalm; Simple Gradual: Proper of Time, Ordinary Time Mass I, Communion; Simple Gradual: Proper of Saints, September 29, Saints Michael, Gabriel and Raphael, Archangels, Responsorial Psalm; Simple Gradual: Votive Masses, The Most Holy Trinity, Responsorial Psalm

148:1 Roman Gradual: Thirtieth Week in Ordinary Time, Alleluia

148:1-2, 3-4, 5-6 Book of Blessings: Order for the Blessing of Technical Installations or Equipment 910

148:1-2, 3-4, 9-10, 11-13ab, 13c-14a Lectionary for Mass: Ritual Masses, For the Conferral of the Sacrament of Marriage

148:1-2, 3-4, 12-13 Book of Blessings: Orders for the Blessing of Families and Members of Families, Order for the Annual Blessing of Families in Their Own Homes 79

148:1-2, 11-12ab, 12c-14a, 14bcd Lectionary for Mass: Sixth Week of Easter, Wednesday; Lectionary for Mass: Nineteenth Week in Ordinary Time, Year II Monday

148:1-2, 11-13a, 13b-14

Lectionary for Mass: August 23, Saint Rose of Lima

148:1-2, 11-13a, 13c-14 Lectionary for Mass: January 27, Saint Angela Merici; Lectionary for Mass: February 10, Saint Scholastica; Lectionary for Mass: May 25, Saint Magdalene de Pazzi; Lectionary for Mass: Commons, Common of Virgins

148:1-2, 11-13ab, 13c-14

Lectionary for Mass: Masses for Various Needs and Occasions, For the Holy Church, For Religious; Lectionary for Mass: Masses for the Dead, Funerals for Baptized Children

148:1, 2 Roman Gradual: Votive Masses, The Holy Angels, Gradual

148:1, 2, 3, 4, 5, 6 Book of Blessings: Order for the Blessing of Boats and Fishing Gear 887

148:2 Roman Gradual: Second Week in Ordinary Time, Alleluia; Roman Gradual: September 29, Saints Michael, Gabriel and Raphael, Alleluia; Roman Gradual: Votive Masses, The Holy Angels, Alleluia

148:3 Collection of Masses of the Blessed

5 Let them all praise the Lord’s name; for he commanded and they were created,b

6 Assigned them their station forever, set an order that will never change. ii

7 Praise the Lord from the earth, you sea monsters and all the deeps of the sea;c

8 Lightning and hail, snow and thick clouds, storm wind that fulfills his command;

9 Mountains and all hills, fruit trees and all cedars; d

10 Animals wild and tame, creatures that crawl and birds that fly;e

11 Kings of the earth and all peoples, princes and all who govern on earth;

12 Young men and women too, old and young alike.

13 Let them all praise the Lord’s name, for his name alone is exalted, His majesty above earth and heaven.f

14 *He has lifted high the horn of his people; to the praise of all his faithful,

* 148:14 Has lifted high the horn of his people: the horn symbolizes strength, the concrete noun for the abstract. Of all peoples, God has chosen Israel to return praise and thanks in a special way.

* Psalm 149 A hymn inviting the people of Israel to celebrate their God in song and festive

Virgin Mary, Missal, 36. The Blessed Virgin Mary, Mother of Fairest Love, Entrance Antiphon A

148:5-6, 11-13b, 13c-14

Book of Blessings: Order for the Blessing of a Gymnasium or a Field for Athletics 843

148:12-13, 14-15, 19-20

Holy Communion and Worship of the Eucharist

Outside Mass: Texts for Use in the Rite of Distributing

Holy Communion Outside Mass and in the Worship and Procession of the Blessed Sacrament, Biblical Readings 137

148:12-14 Roman Missal: Common of Virgins, For Several Virgins, Entrance Antiphon

the Israelites, the people near to him. Hallelujah!

p raise God wi TH s on G and s word 149* 1 Hallelujah!

Sing to the Lord a new song, his praise in the assembly of the faithful.a

2 Let Israel be glad in its maker, the people of Zion rejoice in their king.

3 Let them praise his name in dance, make music with tambourine and lyre.*b

4 For the Lord takes delight in his people, honors the poor with victory.

5 Let the faithful rejoice in their glory, cry out for joy on their couches, *

6 With the praise of God in their mouths, and a two-edged sword in their hands,c

7 To bring retribution on the nations, punishment on the peoples, d

dance (Ps 149:1–3, 5) because God has chosen them and given them victory (Ps 149:4). The exodus and conquest are the defining acts of Israel; the people must be ready to do again those acts in the future at the divine command (Ps 149:6–9).

148:13 Book of Blessings: Order for the Blessing of Boats and Fishing Gear 887

149 Roman Missal: Order of Mass, Gospel Acclamation

13; Liturgy of the Hours: The Four-Week Psalter, Week One Sunday Morning Prayer; Ceremonial of Bishops: Sacramentals, Blessing of Bells 1030

149:1 Liturgy of the Hours: December 31, Saint Sylvester

I, Office of Readings, Responsory

149:1-2, 3-4, 5 and 6a and 9b Lectionary for Mass: Christmas Weekdays, January 7; Lectionary for Mass: Christmas Weekdays, January 12 or Saturday after Epiphany; Lectionary

* 149:3 Make music with tambourine and lyre: the verse recalls the great exodus hymn of Ex 15:20.

* 149:5 On their couches: the people reclined to banquet.

for Mass: Sixth Week of Easter, Monday; Lectionary for Mass: Eighth Week in Ordinary Time, Year I Friday; Lectionary for Mass: TwentyFirst Week in Ordinary Time, Year I Monday

149:1-2, 3-4, 5-6a and 9b Lectionary for Mass: Twenty-Third Week in Ordinary Time, Year II Tuesday; Lectionary for Mass: TwentyFifth Week in Ordinary Time, Year I Thursday; Lectionary for Mass: Thirty-Third Week in Ordinary Time, Year II

Thursday

149:1, 2, 3, 4, 5, 6 Book of Blessings: Order for the Blessing of Altar Servers, Sacristans, Musicians, and Ushers 1864

149:4 Liturgy of the Hours: Intercessions, Week III, Friday, Evening Prayer

149:5, 1 Roman Gradual: Common of Martyrs (outside Easter Time, for several martyrs), Gradual; Roman Gradual: Common of Holy Men and Women, Gradual; Roman Gradual: July 26, Saints Joachim and Anne, Gradual; Roman Gradual: Votive Masses, All Saints, Gradual

149:5, 6 Roman Gradual: Common of Martyrs (outside Easter Time, for several martyrs), Offertory; Roman Gradual: Common of Holy Men and Women, Offertory; Roman Gradual: August 7, Saint Sixtus II

149:3 Israel sings of God’s goodness while dancing and playing musical instruments.

The Gospel AccordinG To john

The Gospel of John is considered by church tradition and by modern scholarship as the latest of the gospels, due to its distinctive style and thought with respect to the other gospels and due to the developed interpretation of the person of Christ. According to the Muratorian fragment, John the apostle was the author of this gospel. Other ancient witnesses also point to him as the author, such as Irenaeus, the bishop of Lyons (ca. A.D. 130–200). Irenaeus states that he heard Bishop Polycarp of Smyrna speak when he was a boy and that Polycarp, who knew John when he himself was a boy, stated that the author of the gospel was John. But though ancient witnesses attribute the gospel to John, even the Muratorian fragment hints at the role of editors, and current scholars think it went through a number of editorial stages, as the gospel itself seems to reveal (2:22; 20:30-31; 21:24). The gospel traditions, therefore, have been edited and shaped by others within the circle of the apostle John.

If John is responsible for the traditions that comprise this gospel, if not the final form of the gospel, a fairly early date for these traditions must be considered. The gospel refers to locations that indicate accurate knowledge of Palestine prior to the destruction of the Jerusalem temple in A.D. 70. Such information is found in the references to the pool of Siloam, Solomon’s portico, Pilate’s pavement, and the pool of Bethesda. In addition, the Gospel of John displays proper knowledge of Jewish festivals and synagogue readings. As a result, the finished gospel could be dated sometime between A.D. 85 and 95. Since antiquity, John’s gospel was thought to originate in Ephesus. As to whether John made use of the synoptic gospels in writing his gospel, no satisfactory solution has been offered. John has traditions similar to Luke (regarding Samaritans and Martha, Mary, and Lazarus), but these could come from the oral tradition or from the apostle John himself.

Worship and Liturgy in the g ospe L

No gospel appears more often in the church’s liturgy than the Gospel of John, well over 1,500 times, and there are numerous good reasons for this. One reason, however, stands out above any others, and that is the presentation of Jesus in the Gospel of John as the divine Logos (Word). The Gospel of John, as St. Thomas Aquinas noted, is the gospel of Jesus’ divinity: “for while the other Evangelists treat principally of the mysteries of the humanity of Christ, John, especially and above all, makes known the divinity of Christ in his Gospel” (Commentary on the Gospel of John, Prologue, 10). It is the gospel, as a result, which allowed the church to define clearly Jesus’ pre-existence, incarnation, and the trinitarian nature of God. John intended to focus on the divine nature of Jesus and does so from the beginning in the Prologue (1:1-18), presenting Jesus as the pre-existent Logos, the “Word,” true God of true God, and the Word made flesh (1:1-4, 14).

John never denies Christ’s humanity (1:14; 19:34-35; 20:20-21), and a major purpose of his gospel was to defend both Jesus’ divinity and humanity against Christian heretics who might deny one of them. Irenaeus states that the gospel was intended to refute Cerinthus, who denied Jesus’ humanity and stated he was just a divine being. Cerinthus is indicative of emerging Gnosticism and Docetism, two ancient heresies that denied

the physical body of Jesus and thus his physical suffering and death on the cross for our salvation.

Due to this focus on Jesus’ divinity, John produces a different gospel than Matthew, Mark, and Luke in many respects. In terms of content, for example, John has no infancy narrative and reports no temptation of Jesus in the wilderness. In addition, Jesus does not exorcise demons in John’s gospel; in fact, whenever demon possession is mentioned in John’s gospel it is an accusation directed against Jesus. John also does not describe the transfiguration and Jesus undergoes no torment, agony, or pain before his arrest or during his crucifixion (19:30). These are only some of the changes that are probably due to John’s focus on Jesus as the eternal Word of God.

Jesus’ divinity is also presented in the numerous uses of “I am” statements not found in the other gospels. These include well-known statements such as “I am the way and the truth and the life” (14:6) and others (see 6:35, 51; 8:12; 10:7, 9, 11, 14; 11:25; 15:1, 5). Even more striking are the absolute uses of “I AM” as a kind of title (see 8:24, 28, 58; 13:19). In all these texts Jesus is pictured as speaking much more directly about himself as God than in any of the synoptic gospels. All this indicates the “high” Christology (understanding of the nature of the person of Christ) found in John’s gospel and the worship due to Jesus.

The Gospel of John also refers to Jesus’ miracles as “signs” (semeia), meaning that they point beyond themselves to something even greater. Scholars believe that the gospel presents seven signs: (1) the wine miracle (2:1-11); (2) the healing (4:46-54); (3) healing the lame man (5:1-18); (4) feeding the five thousand (6:1-14); (5) the sea miracle (6:16-21); (6) healing the blind man (9:1-34); and (7) the raising of Lazarus from death (11:1-44). John does not present Jesus as attempting to silence people when they witness Jesus’ signs, unlike in the synoptic gospels. Instead, they are intended to lead people to the truth about Jesus. John frequently refers to Jesus’ signs and the effect they had in leading people to believe in Jesus. But he urges a higher kind of faith that goes beyond the signs and believes in Jesus as the full revelation of truth (see 20:29).

With respect to form and chronology, John’s gospel includes a distinctive ordering of the material. John links Jesus’ ministry and movements with several ancient Jewish religious feasts such as Passover, Tabernacles, and Dedication (see for example 2:13; 5:1; 6:4; 7:2), and uses these feasts to structure the narrative much more than do the synoptic gospels. Also, John notes three Passover feasts (2:13; 6:4; 11:55), which illustrates a ministry of three to four years, not one as indicated by the synoptic gospels. In addition, the gospel does not describe the baptism of Jesus by John, although the baptism is clearly implied by 1:32-33, and has Jesus’ first apostles leaving John to follow Jesus (1:35-51). Also, the cleansing of the temple incident is related near the beginning of John (2:13-22), but near the end of the narratives of the synoptic gospels (e.g., Mk 11:15-19). Many of these details, such as the four-year ministry, are considered by most commentators to be more historically accurate. Others, such as the cleansing of the temple at the beginning of Jesus’ ministry, are seen to be less accurate historically, but making a theological point about Jesus and his church as the new temple.

In terms of Jesus’ teaching ministry, Jesus does not teach in parables in John’s gospel, but uses metaphors employing dualistic language and concepts, such as contrasts between above/below, light/darkness, truth/ lie, life/death, and others (e.g., 1:4-5; 3:16-21; 4:7-15; 6:22-65). As with the parables, though, Jesus’ deeper meaning is often missed and people understand his speech literally. This mistaking of the literal for the spiritual meaning is found, for instance, in the bread of life discourse (6:2256), in which Jesus presents himself as the one who offers his body and blood for eternal life (6:48-58). This eucharistic passage points to the sacramentality of the gospel, as does the living water scene with the

3

1

2

and this life was the light of the human race;c

5 * the light shines in the darkness,d and the darkness has not overcome it.

6 * A man named John was sent from God. e

7 He came for testimony,* to testify to the light, so that all might believe through him. f

8 He was not the light, but came to testify to the light.g 9 The true light, which enlightens everyone, was coming into the world. h

10 He was in the world, and the world came to be through him,

* 1:1–18 The prologue states the main themes of the gospel: life, light, truth, the world, testimony, and the preexistence of Jesus Christ, the incarnate Logos , who reveals God the Father. In origin, it was probably an early Christian hymn. Its closest parallel is in other christological hymns, Col 1:15–20 and Phil 2:6–11. Its core (Jn 1:1–5, 10–11, 14) is poetic in structure, with short phrases linked by “staircase parallelism,” in which the last word of one phrase becomes the first word of the next. Prose inserts (at least Jn 1:6–8, 15) deal with John the Baptist.

* 1:1 In the beginning : also the first words of the Old Testament (Gn 1:1). Was : this verb is used three times with different meanings in this verse: existence, relationship, and predica-

1:1 Liturgy of the Hours: Intercessions, December 30, Morning Prayer; Roman Missal: Thursday, Weekdays of Christmas Time, Entrance Antiphon; Collection of Masses of the Blessed Virgin Mary, Missal, 31. The Blessed Virgin Mary, Fountain of Salvation, Preface; Liturgy of the Hours: Sixth Week in Ordinary Time, Tuesday, Office of Readings, Responsory

1:1-5, 9-14, 16-18 The Order of Christian Initiation of Adults: Various Texts To Be Used in the Celebration of the Initiation of Adults, Celebration of Baptism Outside the Easter Vigil, Readings 388; Lectionary for Mass: Ritual Masses, For the Conferral of the Sacraments of Christian Initiation, For the Catechumenate and the Sacramental Initiation of Adults, Christian Initiation Outside the Easter Vigil; Lectionary for Mass

Supplement: In Various Public Circumstances (In the

tion. The Word (Greek logos ): this term combines God’s dynamic, creative word (Genesis), personified preexistent Wisdom as the instrument of God’s creative activity (Proverbs), and the ultimate intelligibility of reality (Hellenistic philosophy). With God : the Greek preposition here connotes communication with another. Was God : lack of a definite article with “God” in Greek signifies predication rather than identification.

* 1:3 What came to be: while the oldest manuscripts have no punctuation here, the corrector of Bodmer Papyrus P75, some manuscripts, and the Ante-Nicene Fathers take this phrase with what follows, as staircase parallelism. Connection with Jn 1:3 reflects fourth-century anti-Arianism.

Dioceses of the United States), For Giving Thanks to God for the Gift of Human Life

1:1-14 Exorcisms and Related Supplications: The Rite of Major Exorcism, The Reading of the Gospel 52

1:1-18 Liturgy of the Hours: Appendix I, Canticles and Gospel Readings for Vigils, Proper of Seasons, Epiphany; Lectionary for Mass: The Nativity of the Lord, At the Mass During the Day; Lectionary for Mass: Second Sunday after Christmas; Lectionary for Mass: Christmas Weekdays, December 31

1:1, 3 Liturgy of the Hours: Intercessions, First and Third Thursday of Advent, Evening Prayer

1:3 Liturgy of the Hours: The Four-Week Psalter, Week One, Tuesday Morning Prayer, New Testament Quotation, Ps 33

1:4 Roman Missal: Order of Mass 78, Preface III for the Dead; Liturgy of the Hours:

* 1:5 The ethical dualism of light and darkness is paralleled in intertestamental literature and in the Dead Sea Scrolls. Overcome: “comprehend” is another possible translation, but cf. Jn 12:35; Wis 7:29–30.

* 1:6 John was sent just as Jesus was “sent” (Jn 4:34) in divine mission. Other references to John the Baptist in this gospel emphasize the differences between them and John’s subordinate role.

* 1:7 Testimony : the testimony theme of John is introduced, which portrays Jesus as if on trial throughout his ministry. All testify to Jesus: John the Baptist, the Samaritan woman, scripture, his works, the crowds, the Spirit, and his disciples.

Responsory, Office of Readings, December 23; The Institution of Lectors and Acolytes: The Institution of Lectors 6

1:4 and 9 Roman Missal: Fifteenth Sunday in Ordinary Time, Collect

1:6-7 Liturgy of the Hours: Magnificat Antiphon, Third Sunday of Advent Year B; Roman Missal: June 24, The Nativity of Saint John the Baptist, At the Mass During the Day, Entrance Antiphon

1:6-8 Lectionary for Mass: Third Sunday of Advent B

1:6-10 Book of Blessings: Order for the Blessing of Food or Drink or Other Elements Connected with Devotion, Blessing of Candles 1790

1:6, 7 Roman Gradual: June 24, The Nativity of Saint John the Baptist, at the Vigil Mass, Gradual

1:7 Lectionary for Mass: June 24, The Nativity of John the Baptist, At the Vigil Mass

1:9 The Rite of Christian Initiation of Adults: Christian

Initiation of Adults, Period of Purification and Enlightenment, Second Scrutiny, Exorcism 168 (OICA 171); The Rite of Christian Initiation of Adults: Christian Initiation of Adults, Period of Purification and Enlightenment, Second Scrutiny, Intercessions for the Elect 167 (OICA 382); Liturgy of the Hours: Intercessions, First and Third Thursday of Advent, Evening Prayer; Liturgy of the Hours: Intercessions, Second Tuesday of Advent and December 20, Morning Prayer; Liturgy of the Hours: Intercessions, Second, Fourth and Sixth Monday of Easter, Morning Prayer; Liturgy of the Hours: Intercessions, Week I, Sunday, Morning Prayer; Roman Missal: Order of Mass 62, Preface I of the Blessed Virgin Mary; Collection of Masses of the Blessed Virgin Mary, Missal, 34. The Blessed Virgin Mary, Cause of Our Joy, Preface;

In the beginning* was the Word, and the Word was with God, and the Word was God. a

He was in the beginning with God.

* All things came to be through him, and without him nothing came to be.b

What came to be 4 through him was life,

1:1-18 The Prologue recalls the creation narrative in Genesis 1 and states that the Logos is pre-existent, divine, and with God from before creation. This is an essential passage for the development of the Trinity.

but the world did not know him.

11 He came to what was his own, but his own people* did not accept him.

12 i But to those who did accept him he gave power to become children of God, to those who believe in his name, 13 * j who were born not by natural generation nor by human choice nor by a man’s decision but of God.

14 And the Word became flesh* and made his dwelling among us, and we saw his glory,

* 1:11 What was his own…his own people: first a neuter, literally, “his own property/possession” (probably = Israel), then a masculine, “his own people” (the Israelites).

* 1:13 Believers in Jesus become children of God not through any of the three natural causes mentioned but through God who is the immediate cause of the new spiritual life. Were born: the Greek verb can mean “begotten” (by a male) or “born” (from a female or of parents). The variant “he who was begotten,” asserting Jesus’ virginal conception, is weakly attested in Old Latin and Syriac versions.

Order of Christian Funerals: Office for the Dead, Morning Prayer 350

1:9-10 Exorcisms and Related Supplications: Preamble

1:12 Liturgy of the Hours: Intercessions, First and Third Thursday of Advent, Evening Prayer; Roman Missal: Second Sunday after the Nativity, Communion Antiphon; Book of Blessings: Order for the Blessing of a Baptistery or of a New Baptismal Font 1080

1:13, 15, 14 Roman Gradual: Third Week of Advent (Year B), Gradual

1:14 The Rite of Christian Initiation of Adults: Christian Initiation of Adults, Period of Purification and Enlightenment, Second Scrutiny, Intercessions for the Elect 167 (OICA 170); Exorcisms and Related Supplications: Various Texts Which May Optionally Be Used in the Rite, Forms of Exorcism 84; Liturgy of the Hours: Intercessions, First and Third Wednesday of

the glory as of the Father’s only Son, full of grace and truth. k

15 * John testified to him and cried out, saying, “This was he of whom I said,l ‘The one who is coming after me ranks ahead of me because he existed before me.’ ” 16 From his fullness we have all received, grace in place of grace,* 17 because while the law was given through Moses, grace and truth came through Jesus Christ.m 18 No one has ever seen God. The only

* 1:14 Flesh: the whole person, used probably against docetic tendencies (cf. 1 Jn 4:2; 2 Jn 7). Made his dwelling : literally, “pitched his tent/ tabernacle.” Cf. the tabernacle or tent of meeting that was the place of God’s presence among his people (Ex 25:8– 9). The incarnate Word is the new mode of God’s presence among his people. The Greek verb has the same consonants as the Aramaic word for God’s presence (Shekinah). Glory : God’s visible manifestation of majesty in power, which once filled the tabernacle (Ex 40:34) and the temple (1 Kgs 8:10–11, 27), is now centered in Jesus. Only Son : Greek,

Advent, Morning Prayer; Liturgy of the Hours: Intercessions, December 26, Evening Prayer; Liturgy of the Hours: Intercessions, January 8 or Tuesday after the Epiphany of the Lord, Morning Prayer; Liturgy of the Hours: Intercessions, Week I, Monday, Morning Prayer; Roman Missal: The Baptism of the Lord, Preface; Roman Missal: The Nativity of the Lord, At the Mass During the Night, Communion Antiphon; Roman Missal: Monday, Weekdays of Christmas Time, Communion Antiphon; Collection of Masses of the Blessed Virgin Mary, Missal, 5. The Blessed Virgin Mary, Mother of the Savior, Communion Antiphon; Liturgy of the Hours: Magnificat Antiphon, Evening Prayer, December 17; Liturgy of the Hours: Responsory, Evening Prayer II, Christmas; Liturgy of the Hours: Responsory, Office of Readings, December 30, Sixth Day in the Octave of Christmas; Liturgy of the Hours: Thirty-Fourth

monogenēs , but see note on Jn 1:18. Grace and truth : these words may represent two Old Testament terms describing Yahweh in covenant relationship with Israel (cf. Ex 34:6), thus God’s “love” and “fidelity.” The Word shares Yahweh’s covenant qualities.

* 1:15 This verse, interrupting Jn 1:14, 16 seems drawn from Jn 1:30.

* 1:16 Grace in place of grace: replacement of the Old Covenant with the New (cf. Jn 1:17). Other possible translations are “grace upon grace” (accumulation) and “grace for grace” (correspondence).

Week in Ordinary Time, Tuesday, Office of Readings, Responsory

1:14, 1 Liturgy of the Hours: Responsory, Office of Readings, from January 2 to Epiphany, Wednesday

1:14, 16 Roman Missal: December 27, Saint John, Communion Antiphon; Liturgy of the Hours: Responsory, Evening Prayer I, Holy Family; Liturgy of the Hours: Benedictus Antiphon, Morning Prayer, from January 2 to Epiphany, Tuesday

1:14a, 12a Lectionary for Mass: Second Sunday in Ordinary Time A; Lectionary for Mass: Alleluia Verse, Sundays in Ordinary Time; Lectionary for Mass: Christmas Weekdays, December 31; Lectionary for Mass: Christmas Weekdays, January 3; Lectionary for Mass: Alleluia Verse, Christmas before Epiphany

1:14ab Lectionary for Mass: March 25, The Annunciation of the Lord

1:14bc, 16a, 17 Liturgy of the Hours: Third Week in

Ordinary Time, Saturday, Office of Readings, Responsory

1:15 Liturgy of the Hours: Magnificat Antiphon, Evening Prayer, Thursday, Second Week of Advent

1:16 Roman Missal: Order of Mass 39, Preface I of Lent; Roman Missal: December 30, Communion Antiphon; Roman Missal: Saturday, Weekdays of Christmas Time, Communion Antiphon; Liturgy of the Hours: Sixth Week in Ordinary Time, Thursday, Office of Readings, Responsory; Liturgy of the Hours: Thirteenth Sunday in Ordinary Time, Office of Readings, Responsory

1:16-17 Liturgy of the Hours: Intercessions, The Most Sacred Heart of Jesus, Morning Prayer

1:17 The Rite of Christian Initiation of Adults: Christian Initiation of Adults, Period of Purification and Enlightenment, Second Scrutiny, Intercessions for the Elect 167 (OICA 170); Liturgy of the Hours: Antiphon, Evening

1:14

In stating that the Word, Logos, became flesh, John’s gospel reveals the incarnation of Jesus Christ, who is worthy of worship as God.

2pL ea for u nity and h umi L ity.* 1 If there is any encouragement in Christ, any solace in love, any participation in the Spirit, any compassion and mercy, 2 complete my joy by being of the same mind, with the same love, united in heart, thinking one thing.a

3 Do nothing out of selfishness or out of vainglory; rather, humbly regard others as more important than yourselves,b 4 each looking out not for his own interests, but [also] everyone for those of others. c

such people as defy Roman authority (though in reality, Paul holds, such faithfulness leads to salvation).

* 1:30 A reference to Paul’s earlier imprisonment in Philippi (Acts 16:19–24; 1 Thes 2:2) and to his present confinement.

* 2:1– 11 The admonition to likemindedness and unity (Phil 2:2– 5) is based on the believers’ threefold experience with Christ, God’s love, and the Spirit. The appeal to humility (Phil 2:3) and to obedience (Phil 2:12) is rooted in christology, specifically in a statement about Christ Jesus (Phil 2:6– 11) and his humbling of self and obedience to the point of death (Phil 2:8).

2:1-4 Lectionary for Mass:

Thirty-First Week in Ordinary Time, Year II Monday; Lectionary for Mass: Ritual Masses, For the Consecration of Virgins and Religious Profession; Lectionary for Mass: Masses for Various Needs and Occasions, For the Holy Church, For a Council or Synod or For a Spiritual or Pastoral Meeting; Lectionary for Mass: Masses for Various Needs and Occasions, For the Holy Church, For Religious; Book of Blessings: Order for the Blessing of a Parish Council 1906; Book of Blessings: Order for the Blessing of Officers of Parish Societies 1922

2:1-5 Lectionary for Mass:

Twenty-Sixth Sunday in Ordinary Time A; Book of Blessings: Orders for the Blessing of Families and Members of Families, Order for the Blessing of an Engaged Couple 205

2:1-11 Lectionary for Mass: Twenty-Sixth Sunday in Ordinary Time A; Lectionary for Mass Supplement: January 3, The Most Holy Name of Jesus; Book of Blessings: Orders for the Blessing of Those Gathered at a Meeting, Order for

5 Have among yourselves the same attitude that is also yours in Christ Jesus, *

6 Who,* though he was in the form of God,d did not regard equality with God something to be grasped.*

7 Rather, he emptied himself, taking the form of a slave,

* 2:5 Have…the same attitude that is also yours in Christ Jesus: or, “that also Christ Jesus had.” While it is often held that Christ here functions as a model for moral imitation, it is not the historical Jesus but the entire Christ event that Phil 2:6–11 depict. Therefore, the appeal is to have in relations among yourselves that same relationship you have in Jesus Christ, i.e., serving one another as you serve Christ (Phil 2:4).

* 2:6– 11 Perhaps an early Christian hymn quoted here by Paul. The short rhythmic lines fall into two parts, Phil 2:6–8 where the subject of every verb is Christ, and Phil 2:9–11 where the subject is God. The general pattern is thus of Christ’s humiliation and then exaltation. More

the Blessing of Ecumenical Groups 561

2:1-13 Lectionary for Mass: Masses for Various Needs and Occasions, For the Holy Church, For the Unity of Christians

2:2, 3-4 Liturgy of the Hours: Thirteenth Week in Ordinary Time, Tuesday, Office of Readings, Responsory; Liturgy of the Hours: Common of Holy Women for a married woman, Office of Readings, Responsory

2:2b-4 Liturgy of the Hours: The Four-Week Psalter, Ordinary Time, Week One, Friday Daytime Prayer, Midmorning, Reading

2:3-4 Liturgy of the Hours: Intercessions, Seventh Sunday of Easter, Morning Prayer

2:4 Ordination of a Bishop, of Priests, and of Deacons: The Ordination of Priests, The Rite of Ordination of Priests, The Homily 123; Ordination of a Bishop, of Priests, and of Deacons: The Rite of Ordination of Several Deacons and Ordination of Several Priests, The Homily 267

2:4, 5 Liturgy of the Hours: Twenty-Seventh Week in

precise analyses propose a division into six threeline stanzas (Phil 2:6; 7abc, 7d–8, 9, 10, 11) or into three stanzas (Phil 2:6–7ab, 7cd–8, 9–11). Phrases such as even death on a cross (Phil 2:8c) are considered by some to be additions (by Paul) to the hymn, as are Phil 2:10c, 11c.

* 2:6 Either a reference to Christ’s preexistence and those aspects of divinity that he was willing to give up in order to serve in human form, or to what the man Jesus refused to grasp at to attain divinity. Many see an allusion to the Genesis story: unlike Adam, Jesus, though…in the form of God (Gn 1:26–27), did not reach out for equality with God, in contrast with the first Adam in Gn 3:5–6.

Ordinary Time, Thursday, Office of Readings, Responsory

2:5 The Rite of Christian Initiation of Adults: Christian Initiation of Adults, First Step: Acceptance into the Order of Catechumens, Candidates’ First Acceptance of the Gospel 52 (OICA 370); Roman Missal: Order of Mass, The Greeting 2

2:5-7 Roman Missal: August 6, The Transfiguration of the Lord, Preface

2:5-8 Roman Martyrology, Short Readings, Proper of Time 7, Feast of the Holy Family of Jesus, Mary and Joseph

2:5-11 Lectionary for Mass: Thirty-First Week in Ordinary Time, Year II Tuesday; Book of Blessings: Order for the Blessing of a New Cross for Public Veneration 1246

2:6-7 Liturgy of the Hours: Reading, Evening Prayer II, Holy Family; Liturgy of the Hours: March 25, Annunciation, Morning Prayer, Reading

2:6-8 Roman Missal: Order of Mass 53, Preface II of the Sundays in Ordinary Time; Roman Missal: Eucharistic Prayers for Reconciliation I, 3

2:6-11 Liturgy of the Hours: The Four-Week Psalter,

Weeks One-Four Sunday Evening Prayer I; Liturgy of the Hours: Office for the Dead, Evening Prayer, Psalm; Liturgy of the Hours: Easter Triduum, Good Friday, Evening Prayer, Psalm; Liturgy of the Hours: Easter Triduum, Holy Saturday, Evening Prayer, Psalm; Liturgy of the Hours: March 25, Annunciation, Evening Prayer I, Psalm; Liturgy of the Hours: Sacred Heart, Evening Prayer II, Psalm; Liturgy of the Hours: February 2, Presentation of the Lord, Evening Prayer I, Psalm; Liturgy of the Hours: September 14, Triumph of the Cross, Evening Prayer I, Psalm; Lectionary for Mass: Palm Sunday of the Lord’s Passion; Lectionary for Mass: September 14, The Exaltation of the Holy Cross; Lectionary for Mass: Votive Masses, The Mystery of the Holy Cross; Lectionary for Mass: Votive Masses, The Most Holy Name of Jesus

2:7 Liturgy of the Hours: Intercessions, December 25, The Nativity of the Lord, Second Sunday after the Nativity, Evening Prayer I; Liturgy of the Hours: Intercessions,

same struggles as you saw in me and now hear about me.*

2:6-11 The Christ hymn—an early Christian liturgical hymn or poem, which Paul has adapted for this letter.

coming in human likeness;* and found human in appearance,e

8 he humbled himself,f becoming obedient to death, even death on a cross.*

9 Because of this, God greatly exalted him and bestowed on him the name* that is above every name, g

10 that at the name of Jesus

* 2:7 Taking the form of a slave, coming in human likeness: or “…taking the form of a slave. Coming in human likeness, and found human in appearance.” While it is common to take Phil 2:6, 7 as dealing with Christ’s preexistence and Phil 2:8 with his incarnate life, so that lines Phil 2:7b, 7c are parallel, it is also possible to interpret so as to exclude any reference to preexistence (see note on Phil 2:6) and to take Phil 2:6–8 as presenting two parallel stanzas about Jesus’ human state

Second and Fourth Sunday of Lent, Evening Prayer II

2:7-9 Roman Missal: Order of Mass 58, Preface VII of the Sundays in Ordinary Time; Roman Missal: Fourteenth Sunday in Ordinary Time, Collect

2:7a Liturgy of the Hours: Seventeenth Week in Ordinary Time, Monday, Office of Readings, Responsory

2:8 Exorcisms and Related Supplications: Introduction

5; Exorcisms and Related Supplications: Various Texts Which May Optionally Be Used in the Rite, Forms of Exorcism 84; Liturgy of the Hours: Intercessions, Second Thursday of Advent and December 22, Evening Prayer; Liturgy of the Hours: Intercessions, Sunday within the Octave of the Nativity, The Holy Family of Jesus, Mary and Joseph, Morning Prayer; Liturgy of the Hours: Intercessions, Friday after Ash Wednesday, Second and Fourth Friday of Lent, Monday, Tuesday and Wednesday of Holy Week and Palm Sunday, Evening Prayer; Liturgy of the Hours: Intercessions, Friday of the Passion of the Lord (Good Friday), Morning Prayer; Liturgy of the Hours: Intercessions, The Most Sacred Heart of Jesus, Evening Prayer I and II; Liturgy of the Hours: Responsory, Thursday after Pentecost, Our Lord

every knee should bend,* of those in heaven and on earth and under the earth, h

11 and every tongue confess that Jesus Christ is Lord,* to the glory of God the Father. i

o bedience and s ervice in the Wor L d.* 12 j So then, my beloved, obedient as you have always been, not only when I am present but all the more now when I am absent,

(Phil 2:6–7b; 7cd–8); in the latter alternative, coming in human likeness begins the second stanza and parallels 6a to some extent.

* 2:8 There may be reflected here language about the servant of the Lord, Is 52:13– 53:12 especially Is 53:12.

* 2:9 The name: “Lord” (Phil 2:11), revealing the true nature of the one who is named.

* 2:10– 11 Every knee should bend…every tongue confess: into this language of Is 45:23

Jesus Christ, the Eternal High Priest, Office of Readings; Collection of Masses of the Blessed Virgin Mary, Missal, 29. The Blessed Virgin Mary, Queen of All Creation, Preface

2:8-9 Liturgy of the Hours: Intercessions, Easter Sunday of the Resurrection of the Lord, Third and Fifth Sunday of Easter, Evening Prayer II; Lectionary: Readings Year A, Thursday after Pentecost, Our Lord Jesus Christ, the Eternal High Priest; Lectionary for Mass: Palm Sunday of the Lord’s Passion; Lectionary for Mass: Good Friday of the Lord’s Passion; Lectionary for Mass: Votive Masses, The Mystery of the Holy Cross

2:8-11 Roman Martyrology, Short Readings, Proper of Saints 32, September 14, Exaltation of the Holy Cross

2:8, 9 Roman Gradual: Palm Sunday of the Passion of the Lord, Gradual; Roman Gradual: Friday of the Passion of the Lord, Gradual; Roman Gradual: Sunday of Year A, Twenty-Sixth Week in Ordinary Time, Gradual; Roman Gradual: September 14, The Exaltation of the Holy Cross, Gradual; Roman Gradual: Votive Masses, The Mystery of the Holy Cross, Gradual; Roman Gradual: Votive Masses, The Most Precious Blood of Our Lord Jesus Christ, Gradual

there has been inserted a reference to the three levels in the universe, according to ancient thought, heaven, earth, under the earth.

* 2:11 Jesus Christ is Lord: a common early Christian acclamation; cf. 1 Cor 12:3; Rom 10:9. But doxology to God the Father is not overlooked here (Phil 2:11c) in the final version of the hymn.

* 2:12–18 Paul goes on to draw out further ethical implications for daily life (Phil 2:14–18) from the salvation God works in Christ.

2:8a Liturgy of the Hours: Holy Week, Tuesday, Office of Readings, Responsory

2:9-11 The Rite of Christian Initiation of Adults: Rites for Particular Circumstances, 2 Christian Initiation of Adults in Exceptional Circumstances, Receiving the Candidate, Candidate’s Declaration 343 (OICA 248); The Rite of Christian Initiation of Adults: Christian Initiation of Adults, First Step: Acceptance into the Order of Catechumens, Candidates’ First Acceptance of the Gospel 52 (OICA 370)

2:10 The Rite of Christian Initiation of Adults: Christian Initiation of Adults, Rites Belonging to the Period of the Catechumenate: Minor Exorcisms, Prayers of Exorcism 94 (OICA 373-1); Liturgy of the Hours: Intercessions, December 29, Evening Prayer; Liturgy of the Hours: Intercessions, January 11 or Friday after the Epiphany of the Lord, Evening Prayer; Liturgy of the Hours: The Four-Week Psalter, Week One, Friday Morning Prayer, New Testament Quotation, Is 45:15-25

2:10-11 Roman Missal: January 3, The Most Holy Name of Jesus, Entrance Antiphon; Roman Missal: July 31, Saint Ignatius of Loyola, Entrance Antiphon; Roman Missal: Votive Masses, 6. The Most Holy Name of Jesus, Entrance

Antiphon; Liturgy of the Hours: Magnificat Antiphon, Evening Prayer, December 18

2:10, 8, 11 Roman Missal: Wednesday of Holy Week, Entrance Antiphon; Roman Gradual: Wednesday of Holy Week, Entrance; Roman Gradual: Sunday of Year

A, Twenty-Sixth Week in Ordinary Time, Entrance

2:10, 11 Roman Gradual: July 31, Saint Ignatius of Loyola, Entrance; Roman Gradual: Votive Masses, The Most Holy Name off Jesus, Entrance

2:11 Roman Missal: Order of Mass, Kyrie 7

2:12 Collection of Masses of the Blessed Virgin Mary, Missal, 21. The Holy Name of the Blessed Virgin Mary, Preface

2:12-13 Liturgy of the Hours: Common of Holy Men in Advent, Christmas and Lent, Office of Readings, Responsory

2:12-18 Lectionary for Mass: Thirty-First Week in Ordinary Time, Year II

Wednesday

2:12-30 Liturgy of the Hours: Twenty-Sixth Week in Ordinary Time, Wednesday, Office of Readings, Reading; Liturgy of the Hours TwoYear Cycle of Scriptural Passages for the Office of Readings (1976): Year 2, Wednesday, Tenth Week in Ordinary Time

Sunday ReadingS of Holy ScRiptuRe

ADVENT SEASON

CHRISTMAS SEASON

Year A

(Solemnity of Mary, Mother of God)

Year B

Year C