Baptism of the Lord - Homily by Fr. Raymond

----- Forwarded Message -----
From: Raymond ...
 ....
Sent: Sunday, 13 January 2013, 14:22
Subject: Baptism of the Lord

BAPTISM OF THE LORD   2005

 

This particular mystery of our faith, the Baptism of the Lord in the Jordan by John has been given a new emphasis in our own day.  This came about by it being recently included in the new “Mysteries of Light” of the Rosary.  Significantly too, that other mystery that makes up the Trilogy of  Epiphany events of Christ’s Life: The changing of water into wine at the marriage Feast at Cana - that was also included in the new Mysteries of Light.

No doubt we could also interpret many other events in Christ’s life, particularly his Transfiguration on the mountain top, as being Epiphanies in their own way.   Each of them manifesting something of who or what the Christ was to the world.

But the Liturgical Tradition of the Church has good reason to select these three great public events the Visit of the Magi, the Baptism in the Jordan, and First miracle at Cana as being of outstanding significance, not least of all precisely because of their public nature.

The Visit of the Magi, of course, still holds pride of place in popular piety, as being the Epiphany, the manifestation of Christ as the Saviour not just of the Jews but of all men, of all times and of all places.

The Miracle of Cana we might interpret as manifesting to the whole world Mary’s powerful role in the work of her Divine Son: where the first Eve tempted the first Adam and was to a great extent responsible for his sin, so Mary, the new Eve, dare we say, ‘tempted’ or perhaps better, ‘persuaded’ Christ, the New Adam, to step out of line, as it were and anticipate the time for beginning his mission and thus we see that she too plays a very responsible role in that mission. 

          But now, to come to today’s item from that sacred Trilogy: the Baptism of Christ in the Jordan;  What is it that is “Epiphany” there?  What is it that is manifested to us about Christ there?  What is it that is manifested, not by the Magi, nor even by Mary his Mother, but by his heavenly Father Himself? If anything is manifest it is surely the fact that it is something that seems so very unfitting, something very out of place.  Certainly that is how it struck John the Baptist. “It is I who need baptism from you!  Yet you come to me!. We can only agree with him that it seems unthinkable that the Child that was called ‘Holy’ and ‘Son of God’ should need the washing of water and purification.

Yet it is precisely here that the heart of this mystery lies, and it is precisely at this moment that the Father chooses to let his voice be heard from heaven proclaiming: “This is my Beloved Son in whom I am well pleased”.

Let us note too that it is not his Son as the Eternal Word whom he is proclaiming.  Nor is it even his Son as the Word Incarnate whom he is proclaiming, but it is Jesus precisely as taking our sins upon himself whom he is proclaiming as being so pleasing to him.

What encouragement there is for us in those words of the Eternal Father then.  It is Jesus at his poorest, Jesus at his most unattractive, Jesus at his most repugnant, Jesus as his ‘most-like-us’, who is proclaimed beloved of his Father. 

From this interpretation of the Father’s words we might say that this is the most fitting time in Christ’s life for him to speak them.  In themselves these words belong more properly to the scene where Christ hangs in agony on the Cross, a thing despised and rejected by men; a thing without beauty, without form;  but if they had been spoken then they would have taken away from the utter desolation and abandonment which are so essential to that scene.  Likewise when similar words were uttered by the Father at the Transfiguration they were spoken of the Glorious Christ, of whom the Father could be so proud, as it were, and they were directed to the Apostles, not to his Son.  whereas, at the Baptism they were an intimate word spoken to his Son himself.  “My Son, I love you.” 

This then is indeed the perfect moment for us to hear that cry from heaven: “You are my beloved Son in whom I am well pleased”; and in that cry we find our understanding of Christ and of his identification with us and of our own identification with him before the Father.  They are world shaking and heaven shaping words; words of supreme comfort and encouragement.

Sunday, 13 January 2013 St Luke 3:15-16.21-22.

THE BAPTISM OF THE LORD
(Feast)

Jesus' public life begins with his baptism by John in the Jordan.

John preaches "a baptism of repentance for the forgiveness of sins". A crowd of sinners - tax collectors and soldiers, Pharisees and Sadducees, and prostitutes - come to be baptized by him. "Then Jesus appears." the Baptist hesitates, but Jesus insists and receives baptism. Then the Holy Spirit, in the form of a dove, comes upon Jesus and a voice from heaven proclaims, "This is my beloved Son." This is the manifestation ("Epiphany") of Jesus as Messiah of Israel and Son of God.

The baptism of Jesus is on his part the acceptance and inauguration of his mission as God's suffering Servant. He allows himself to be numbered among sinners; he is already "the Lamb of God, who takes away the sin of the world". Already he is anticipating the "baptism" of his bloody death. Already he is coming to "fulfil all righteousness", that is, he is submitting himself entirely to his Father's will: out of love he consents to this baptism of death for the remission of our sins. The Father's voice responds to the Son's acceptance, proclaiming his entire delight in his Son. The Spirit whom Jesus possessed in fullness from his conception comes to "rest on him". Jesus will be the source of the Spirit for all mankind. At his baptism "the heavens were opened" - the heavens that Adam's sin had closed - and the waters were sanctified by the descent of Jesus and the Spirit, a prelude to the new creation.

Through Baptism the Christian is sacramentally assimilated to Jesus, who in his own baptism anticipates his death and resurrection. the Christian must enter into this mystery of humble self-abasement and repentance, go down into the water with Jesus in order to rise with him, be reborn of water and the Spirit so as to become the Father's beloved son in the Son and "walk in newness of life":

Let us be buried with Christ by Baptism to rise with him; let us go down with him to be raised with him; and let us rise with him to be glorified with him. (St. Gregory of Nazianzus, Oratio 40, 9: PG 36, 369)

 Everything that happened to Christ lets us know that, after the bath of water, the Holy Spirit swoops down upon us from high heaven and that, adopted by the Father's voice, we become sons of God.(St. Hilary of Poitiers, In Matth. 2, 5: PL 9, 927)

Catechism of the Catholic Church, § 535-537

January 13, Feast of the Baptism of Christ Today we celebrate the baptism of Christ in the Jordan. This is the second epiphany, or manifestation, of the Lord. The past, the present, and the future are made manifest in this epiphany. The most holy one placed Himself among us, the unclean and sinners. The Son of God freely humbled Himself at the hand of the Baptist. By His baptism in the Jordan, Christ manifests His humility and dedicates Himself to the redemption of man. He takes upon Himself the sins of the whole world and buries them in the waters of the Jordan. — The Light of the World by Benedict Baur, O.S.B. Day Twenty activity (Renewal of Baptismal Vows) http://www.catholicculture.org/culture/liturgicalyear/calendar/day.cfm?date=2013-01-12

BAPTEME  DU CHRIST ou Théophanie de Notre Seigneur Jésus-Christ. Le Christ est debout, à 

demi nu, au milieu du Jourdain . Au dessus, le ciel lumineux, et le Saint Esprit qui en descend sous la forme d’ un rayon  sur la tête du christ . A côté de la figure centrale et dominante du Christ , l’inclinaison profonde de Jean nous montre avec quelle humilité il baptise celui qui le lui a demandé, tandis que le groupe des anges, prêt à l’accueillir à la sortie des eaux, exprime une respectueuse adoration.
Le demi-cercle au sommet de l’icône représente Dieu le Père,  d’où part un rayon traversé par un cercle où se trouve la colombe représentant le Saint Esprit, et descendant sur le Christ. L’eau est source de vie, de ressourcement, moyen de purification et centre de regenescence. Les personnages au fond des abîmes représentent les dieux anciens , et l’arbre représente le cosmos vivant, la vie en perpétuelle évolution..
La montagne donne une notion de stabilité, et de pureté. C’est une pente à gravir, une élévation, un progrès vers la connaissance de soi et de Dieu. Gravir une montagne demande des sacrifices , des détachements nécessaires tout au long de la vie. Le sacrifice d’Isaac après une montée avec Abraham, Moïse reçoit la Loi sur la montagne du Sinaï, le Christ enseigne le sermon  sur la montagne.
Jean-Baptiste, le dernier prophète, l’ange de désert, est accompagné des anges, dont les mains sont couvertes par signe de respect.
Le Baptême confère la force de se développer, par la foi et les actes, dans le sens de l’ Evangile.
Après le baptême, Jésus se retire  quarante jours au désert, où il sera tenté trois fois, puis il retourne en Galilée, plein de la puissance du Saint Esprit.

-15- Le Baptême du Christ

Google translation

BAPTISM OF CHRIST or Theophany of Our Lord Jesus Christ. Christ is standing half naked in the middle of the Jordan. Above, the bright sky, and the Holy Spirit descends in the form of a beam on the head of Christ. Beside the central figure of Christ and dominant, tilt deep John shows us how humble he baptizes one who asked him, while the group of Angels, ready to welcome the release of water, expressed respectful adoration.
semicircle at the top of the icon represents God the Father, from which a ray passes through a circle where the dove representing the Holy Spirit, descending on Christ. Water is the source of life, healing, and purification using regenescence center. The characters in the depths of the abyss are the old gods, and the tree is the living cosmos, life in perpetual evolution ..
The mountain gives a notion of stability, and purity. It is a steep climb, elevation, progress towards self-knowledge and God. Climb a mountain requires sacrifice, detachment necessary throughout life. The sacrifice of Isaac after a climb with Abraham, Moses received the Law on Mount Sinai, Christ teaches the Sermon on the Mount.
John the Baptist, the last prophet, the angel of the desert, is accompanied by angels, hands are covered by a sign of respect.
Baptism confers the power to develop, through faith and action, in the sense of the Gospel.
Following the baptism, Jesus withdrew forty days in the desert, where he will attempt three times, then he returned to Galilee, filled with the power of the Holy Spirit.

Matthew 3 13à17, Mark 1, 9à11, Luke 3 21à23, John 1 31à35

Tempera with egg on wood 41 X 32
Haloes in gold leaf
Ref: 15

http://peindre-icones.fr/Le-Bapteme-du-Christ.html 

Matthieu 3, 13à17,  Marc, 1, 9à11, Luc 3, 21à23, Jean 1 31à35

Tempéra à l’ œuf sur bois 41 X 32
Auréoles à la feuille d’or

http://reflectionsonthesacredliturgy.blogspot.co.uk/2010/01/the-baptism-of-lord-c.html

Feast of the Church Lateran Rome 9 November

Dedicazione della Basilica Lateranense 

Friday, 09 November 2012    

The Dedication of the Lateran Basilica in Rome - Feast

Feast of the Church : Dedication of St. John Lateran (Feast)

See commentary below or click here
Saint Aelred of Rielvaux : «The temple of God is holy, and that temple is you» (1Co 3,17)
Commentary of the day : 

Saint Aelred of Rielvaux (1110-1167), Cistercian monk 
Sermon 8, for the feast of Saint Benedict 

«The temple of God is holy, and that temple is you» (1Co 3,17)

We have often heard that, after he had led Israel out of Egypt, Moses built a tabernacle in the desert, a tent of sanctuary, thanks to the gifts of the sons of Jacob... We need to see clearly that all this was a symbol, as the apostle Paul says (1Cor 10,6)... It is you, my brethren, who are now God's tabernacle, God's temple, as the apostle explains: “The temple of God is holy, and that temple is you”. His Temple, where God reigns eternally, you are also his tent since he is with you on the journey: he thirsts in you, he hungers in you. This tent is still being carried... in the desert of this life until we come to the Promised Land. Then will the tent become Temple and the true Solomon will carry out its dedication “for seven days and again for seven days more” (1Kgs 8,65), namely the twofold repose... of immortality for the body and blessedness for the soul.

For now, however, if we are truly Israel's spiritual children, if we have spiritually left Egypt, then let each one of us carry out the offerings for the construction of the tabernacle...: “For each of us has a particular gift from God, one of one kind, one of another” (1Cor 7,7)... So let everything be common to all... Let no one consider the gift they have received from God to be their own property; let no one be jealous of whatever gift their neighbor may have received. But let each one think of what they have as belonging to all their brethren, and let them not hesitate to consider as their own what belongs to their brother. God acts towards us according to his merciful design in such a way that each needs the other: whatever one person lacks can be found in his brother... “Though many, we are one body in Christ and individually parts of one another” (Rom 12,5).

Nativity BVM 8 Sept

Saturday 8th. September
The Nativity of the Blessed Virgin Mary  
Night Office: First Reading. From the book of Genesis (3:9-20).
There is a selection of commentaries on Genesis, and on the Gospel of Matthew 1.
However, the passage from Genesis on Adam and Eve shadows and dark  dawn out to the New Adam and New Eve.

 Google: Nativity of Mary, the passage from Genesis on Adam and Eve shadows and dark dawn out to the New Adam and New Eve, Blogspot

About 4,730 results (0.45 seconds)

1.  The Luminous Mysteries – Part One

  http://www.instituteofcatholicculture.org/the-luminous-mysteries-part-one/

SUMMARY

1.      The proper perspective within which we ought to read the account of Gen. 1-3 is from the standpoint of Moses.  We must stand with Moses on Mount Sinai and be wrapped in a vision of Paradise.  We must see paradise with our own eyes and experience the drama which unfolds upon that sacred ground.  This perspective, which involves the reader in the story of creation, will be important as we journey with our Lord through each Luminous Mystery.

2.      The first image of Eden is that of light and darkness.  This contrast will come to full stature with the revelation of the Light of the world, the Son of God, who stands against the powers of darkness.  This image will be first encountered throughout the Luminous Mysteries, as Christ our God confronts the evil of sin and death.

3.      The second image of Eden is that of the Waters which have three characteristics: death, life, and the Spirit.  This image will be most prevalent in the first Luminous Mystery, the Baptism of Christ.

4.      The third image is that of sonship.  Adam is made in the image and likeness of God and is called to act out that reality in his relation to the world as king and marital companion.  The fulfillment of his vocation will confirm upon Adam the permanent supernatural status as a son of God bound to the Father by a covenantal union.  We will encounter this image throughout the Luminous Mysteries as Christ restores man to his proper relationship with the Father.  With the raising of fallen man in the Jordan River, the Proclamation of the Kingdom, and the Transfiguration we will begin to see the restoration of man as a son of God.

5.      The forth image is that of the Fall.  Adam and Eve are called to union with each other and with God but instead of the divine covenantal union, God’s children seek life apart from God on the seventh day.  With the Fall, Adam and Eve lose their royal inheritance and their royal robes, clothed now in the image of the animals.  At the wedding at Cana, we will encounter the restoration of the fallen Eve in the person of Mary.

6.      The fifth image of Eden is the merciful Father who seeks the restoration of His creation and the reunion with his prodigal children. In each of the Mysteries of Light, the forth and fifth images will be brought forth.  As Christ condescends to become a partaker in our plight we will again and again see our Lord touch the fallen Adam and bring him back to life, uniting him to the heavenly Father who seeks union with his creation.

7.      The sixth image is the reason for exile, the Tree of Life.  Man is cast forth from the Garden and the Cherubim are placed at the gate of Paradise.  At the table of the Eucharistic banquet we will receive from the hand of Christ the fruit of the Tree of Life which will be for the life of the world.

8.      The final image of Paradise necessary to begin our journey through the Luminous Mysteries is that of location.  The Jews believed that Jerusalem was the location of the Garden of Eden.  As Christ comes forth from the Jordan, we will walk with him toward Jerusalem and see in his footsteps and actions the restoration of Paradise.

9.      The hope that burned in the hearts of the Jewish people at the time of Christ was that God would wash them from their sin, restore them to their ancient Paradise, and once again dwell with his children in a covenant union.  This hope would not be in vain, for as Christ transfigures our human nature by his actions of grace, we are introduced to the restoration of mankind.

The Transfiguration of the Lord - Feast

6 August 2012
FEAST OF THE TRANSFIGURATION OF THE LORD

Gospel (Year B)

From the gospel of Mark (9:2-10)

Fra Angelico
The Transfiguration shows the directness, simplicity and restrained palette typical of these frescoes. Located in a monk's cell at the Convent San' Marco, its apparent purpose is to encourage private devotion.

Harmony of the Gospels (Ronald Knox)

§ 49. The Transfiguration

Mat 17:1-13

Mar 9:1-12

Luke 9:28-36

Third Reading

From a homily by Saint John of Damascus

(Hom. in transfiguration Domini, 17- 18: PG 96, 572-573)

A bright cloud overshadowed them, and seeing within it Jesus the Savoir with Moses and Elijah, the disciples were filled with great fear.

Of old when Moses saw God he experienced the divine darkness, indicating the symbolic nature of the law; for as Paul has written, the law contained only a shadow of the things to come, not the reality itself. In the past Israel could not look at the transient glory on the face of Moses; but we, beholding the glory of the Lord with unveiled faces, are being transformed from one degree of glory to another by the Lord who is the Spirit. The cloud, therefore, that overshadowed the disciples was not one of threatening darkness but of light; for the mystery hidden from past ages has been revealed to show us perpetual and eternal glory. Moses and Elijah, representing the law and the prophets, stood by the Saviour because he whom the law and the prophets proclaimed was present in Jesus, the giver of life.

And a voice from the cloud said: This is my beloved Son with whom I am well pleased; listen to him. The voice of the Father came from the cloud of the Spirit: This is my beloved Son. He who is seen in human form, who became man only yesterday, who lives humbly in the midst of us, and whose face is now shining, is he who is. This is my beloved Son, the eternal, the only begotten of the only God, he who proceeds timelessly and eternally from me, his Father; who did not begin to exist after me, but is from me and with me and in me from all eternity.

It was by the Father's good pleasure that his only begotten Son and Word became incarnate; it was by the Father's good pleasure that the salvation of the world was achieved through his only begotten Son; it was the Father's good pleasure which brought about the union of the whole universe in his only begotten Son. For humanity is a microcosm linking in itself all visible and invisible being, sharing as it does in the nature of both, and so it must surely have pleased the Lord, the creator and ruler of the universe, for divinity and humanity and thus all creation to be united in his only begotten and consubstantial Son, so that God might be all in all.

This is my Son, the radiance of my glory, who bears the stamp of my own nature, through whom I created the angels, through whom the vault of heaven was made firm and the earth established. He upholds the universe by his powerful word, and by the Spirit which proceeds from his mouth, that is the life-giving and guiding Spirit. Listen to him. Whoever receives him, receives me who sent him by the authority not of a stern master but of a father. As a man he is sent, but as God he abides in me and I in him. Whoever refuses to honour my only begotten Son refuses to honour me, his Father who sent him. Listen to him, for he has the words of eternal life.

JOHN 2:13-22
FEAST OF THE DEDICATION OF THE LATERAN BASILICA IN ROME

----- Forwarded Message ----

From: Fr. Nivard 

Sent: Mon, 8 November, 2010 19:21:11

Subject: Lateran Basilica Mass

Jesus said, ‘Destroy this temple and in three days I will rebuild it.’

  The Churches which we inherit are neither the purchase of wealth nor the creation of genius; they are the fruits of martyrdom and come of great deeds and sufferings.

   Their foundations are laid very deep, even in the preaching of Apostles, the confession of Saints, and the first victories of the Gospel, in our land. All that is so noble, in their architecture, all that captivates the eye and makes its way to the heart, is not a human imagination, but a divine gift, a moral result, a spiritual work.

   O happy they who, in a time of sorrow, avail themselves of this bond of communion with the saints of old and with the universal Church! Happy they, who when they enter within their holy space, enter in heart, into the court of Heaven!

   

Let us pray.

   God our Father, from living stones, your chosen people, you built an eternal temple to your glory. Increase the spiritual gifts you have given to your Church, so that faithful people may continue to grow into the new and eternal Jerusalem. 

   We ask this through our Lord Jesus Christ, your Son, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.  

   Amen

Bidding Prayer:               

Father, You called us to be your Church. May we love, honour and fallow you to eternal life in the kingdom you promise.  

   Through Christ our Lord.

 Prayer after Communion,

 Let us pray.

     Father, you make your Church on earth a sign of the new and eternal Jerusalem. By sharing in this sacrament may we become the temple of your presence and the home of your glory.

  Grant this in the name of Jesus the Lord.

                         

J H Newman in DGO for Feast of John Lateran, slightly modified.