Jerusalem Bible 'prove'? Mark 2:10

Mass Fri  14 January

Gospel Mark 2:1-12.

The thoughts of the presiding priest spotlighted the Jerusalem Bible translation of Mark 2:10. “To PROVE to you …”. In the context, it is wrong. PROOF is in different world from  AUTHORITY.

The Jerusalem Bible seemed to be on its own in the use of “PROVE”.

Now I find The New Living Translation also uses “PROVE”

 

Most of the translations are.

“That you may know” versions have been in the main.

 

Ronald Knox turns his own furrow, translating, “Now to CONVINCE you”.

 

The Amplified Bible is the most challenging variant by the clause, “That you know positively and beyond a doubt”.

 

Further SEARCH see below Sacra Pagina

 

Considering that the Greek and Latin word is consistently unvarying.

 

There follows ths selection of versions.

 

 

Mark 2:10 (New Jerusalem Bible) But to prove to you that the Son of man has authority to forgive sins on earth' -- Mark 2 10 (Ronald Knox) And now, to convince you that the Son of Man has authority to forgive sins while he is on earth (here he spoke to the palsied man); “CONVINCE”, translated by Knox and explained in the Knox-Cox ‘Gospel Story’, Jesus knew at once, in his spirit, of these secret thoughts of theirs (Pharisees), and said to them openly, 'Why do you reason thus in your minds? Which command is more lightly given, to say to the paralysed man, "Your sins are forgiven," or to say, "Rise up, take your bed with you, and walk"? And now to convince you that the Son of Man has authority to forgive sins while he is on earth' (here he spoke to the paralysed man), 'Rise up, take your bed with you, and go home.' (p.72) This is the most explicit public claim to divine power that our Lord makes during his Galilean ministry. He is not claiming delegated power from God (a human being could have such power, as a priest in the sacrament of Penance); he claims au­thority in his own right as the Messias ('Son of Man'), during his earthly life. This can only mean that he is God incarnate. He speaks openly like this mainly for the learned Pharisees; be would have them understand his claim to divinity from the start. (p.73) Mark 2:10 (Amplified Bible) 10But that you may know positively and beyond a doubt that the Son of Man has right and authority and power on earth to forgive sins--He said to the paralyzed man,   Mark 2:10 (New Living Translation) 10 So I will prove to you that the Son of Man[a] has the authority on earth to forgive sins.” Then Jesus turned to the paralyzed man and said, (Good News Bible) I will prove to you, then, that the Son of Man has authority on earth to forgive sins." So he said to the paralyzed man,   Mark 2:10 (King James Version)  10But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,) Mark 2:10 (New King James Version) 10 But that you may know that the Son of Man has power on earth to forgive sins”—He said to the paralytic,   ΚΑΤΑ ΜΑΡΚΟΝ 2:10 (1881 Westcott-Hort New Testament)  10ινα δε ειδητε οτι εξουσιαν εχει ο υιος του ανθρωπου αφιεναι αμαρτιας επι της γης λεγει τω παραλυτικω   (Vulgate)  ut autem sciatis quia potestatem habet Filius hominis in terra dimittendi peccata ait paralytico (DRB)  But that you may know that the Son of man hath power on earth to forgive sins (he saith to the sick of the palsy):   Mark 2:10 (New International Version - UK) 10 But that you may know that the Son of Man has authority on earth to forgive sins . . . . He said to the paralytic, (RSV)  But that you may know that the Son of man has authority on earth to forgive sins"--he said to the paralytic-- (UPDV) But that you+ may know that the Son of man has authority on earth to forgive sins--he says to the sick of the palsy: SACRA PAGINA 2002 Mark 2:10. But you might realize that the Son of Man has power on earth to forgive sin,” he said to the paralyzed man; But that you might realize that the Son of Man has power on earth to forgive sin: This verse constitutes an anacoluthon, that is, a departure from the expected structure of the sentence or flow of thought. Verse 11 could follow immedi­ately upon v. 9. Many authors interpret the Son of Man saying here not as a continuation of Jesus' words but as an authorial aside to the reader (see 13:14). Still, though awkward, the text can be read as a saying of Jesus that interprets the following action. The key elements of the saying are the title "Son of Man" and the phrase "has power (or authority) on earth" (exousian echei ... epi ges).

 

William,

You have been so kind to pursue this search also.

Thank you for further clarity.

D. . .

Knox-Cox commentary - two magnificent passages:

"A dramatic interlude gave Jesus the opportunity of showing the true nature of his mission (forgiveness of sins), and sufficient evidence for thinking men of his divine nature".. and .. "This is the most explicit public claim to divine power that our Lord makes during his Galilean ministry. He is not claiming delegated power from God.. he claims authority in his own right as the Messias ('Son of Man'), during his earthly life. This can only mean that he is God incarnate. He speaks openly like this mainly for the learned Pharisees; he would have them understand his claim to divinity from the start." 

Jerome commentary - has three good sentences:

"the healing functions as the sign for the validity of Jesus' declaration about forgiveness"
"Jesus heals by word alone - a fact that confirms the authority of his words about forgiveness"

"the object of the crowd's amazement included both Jesus' healing power and his claim to forgive sins"

Nelson commentary - adds two reflections:

"[The title] 'Son of Man' - Jesus uses it at this early stage of his ministry to provoke reflection, and as a hint of his more than human person. [The words] 'authority' and 'on earth' are direct allusions to Daniel 7:14; Jesus here exercises his authority as universal judge.

Sacra Pagina - has a very interesting translation [based on the Greek text in Novum Testamentum Graece (27th ed. 1993) / Greek New Testament (4th ed. 1994) ] and subtle comment:-

But that you might realize that the Son of Man has power on earth to forgive sin

"This verse constitutes an anacolouthon {new word to me! Chambers dictionary: want of syntactical sequence, when the  latter part of a sentence does not grammatically fit the earlier}, that is, a departure from the expected structure of the sentence or flow of thought. Verse 11 could follow immediately upon v. 9. Many authors interpret the Son of Man saying here not as a continuation of Jesus' words but as an authorial aside to the reader. Still, though awkward, the text can be read as a saying of Jesus that interprets the following action. The key elements of the saying are the title 'Son of Man' and the phrase 'has power (or authority) on earth'."

In the Interpretation section there are some further reflections on the richness of "this short narrative for contemporary actualization of fundamental Christian themes".

Saint Kentigern Solemnity in Glasgow

Thursday of the First Week in Ordinary Time

Saint Kentigern  Feast at Nunraw. Pending Homily of Archbishop Conti of Glasgow

St. Mungo(Kentigern), Townhead, Glasgow

Previous Post

Kentigern Glasgow symbols

13 Jan 2010

St Kentigern (or St Mungo) was born at the beginning of the sixth century. He is said to be a native of East Lothian. Kentigern was brought up by St. Serf in a monastic school at Culross on the Firth of Forth. He became a missionary to ...  

St Aelred, 12 Jan. 2011 Fr. Mark

9th Centenary St. Aelred Rievaulx Abbey 2010

Introduction to Mass                       St Aelred, 12 Jan. 2011

St Aelred was an influential figure in the beginnings of the Cistercian Order.  He had connections with King David of Scotland and spent his life in Rievaulx which is relatively near our own monastery.  He is therefore an appropriate patron of Nunraw.

Aelred’s great authority came from his deep commitment to the monastic life and his inspirational teaching and writings.  He didn’t just live in the monastery, he gave himself to it with all his heart.  It is this which attracted so many monks to join Rievaulx.  Aelred loved the common life, but he must surely have desired more solitude and peace than his life as abbot allowed him.

Giving himself to the ideals of the Gospel as lived in the monastery involved suffering, as is true of all great commitments.  But it shaped him at the same time into the great monk and saint that he became.  We thank God for such a patron and pray that we may learn from St Aelred’s commitment in our own lives.

Penitential Rite

1.      Lord, you called us to leave all to follow your call.
- Lord, have mercy.

2.     Lord, you repay us a hundredfold for all that we have given up.
- Christ, gave mercy.

3.     Lord, you give us gifts of love, friendship and loyalty in our daily search for you.
- Lord, have mercy.

Conclusion to Prayer of the Faithful

God our Father, hear us in our daily needs.  May your gifts lead us to joy in your service and to love for one another.
We ask this through Christ our Lord.    

Mark

Aelred community sermon

St. AELRED  12 Wed 2011
Solemnity
Community Chapter Sermon by Fr. Hugh

Hugh Randolph ocso

The Saints are not merely historical figures, people dead and gone but very much our relatives in the extended family which is the Church of Christ. People who are interested in us, communicating with us by their example, their writings and their intercession.

St. Aelred is such a person, the patron of Nunraw after Our Blessed Lady. We know quite a lot about him, the things which made him tick. Like all the Cistercian Fathers he was utterly fascinated by man's ability to love. This was because God is Love and the fact that we have the divine gift of love means that we can share by grace in God's own life.

Aelred never thought he was living in a Golden Age of monast­icism or in a great age of the Faith. He rebuked a novice for thinking that there were no inauthentic monks. In every profession he said there are people who are not the genuine article. There were Bishops, and those who aspired to be bishops, who were filled with personal ambition. Yet Aelred was joyous because he could transcend these problems and also chronic ill health. It is fascinating to see how the greatest Abbots of the early Cistercian periods were very sick people for much of their lives. St. Bernard was in that category and so was St. Aelred yet this did not deter them from living a deeply contemplative monastic life.

Central to this was Holy Scripture. He calls the Bible the Star which leads to Jesus, it is here that he will be found. Vatican II in its Constitution on Divine Revelation says that it is here that: 'the Father meets his children with great love and speaks with them'. This is very much St. Aelred's thought. He sees Sacred Scripture as a privileged place of encounter With Christ who does not wish us to suffer from weariness and so visits us in different ways. This visitation can come from the words of others, or their good example or without any intermediary. It has its fruit in a more intimate and experiential knowledge of Christ. Sacred Scripture

has a special place in this. He says: 'I tell you brothers no calamity can befall us, nothing bad or sad come upon us which so soon as we take up the Sacred Text , will either disappear or be more easily born'. (Col 479)    

Aelred had to have special treatment as a sick man. He suff­ered from gout and gall stones. The latter was relieved by hot baths which he took in great numbers each day. A portion of the sick room he used was partitioned off as an oratory and there he kept his glossed Psalter, the Confessions of St. Augustine and the Gospel of St. John. He asked for these when he was dying saying that they had given him the great­est pleasure.

In these books he found people who had found God. He called' John 'He who knew the secrets' Aelred was intent on such a discovery. 'Experience alone teaches' he said. Not something highly emotional but calm and profound. 'Be still and know that I am God' He calls such moments Visitations.

In-one of his sermons he said: God does not cease to visit us. In prosperity and adversity, through the Scriptures and through the spoken word and through the sacraments, to rouse people and reward them, (AIl Saints I).

'Love is the hearts palate that sees that you are sweet, the heart's eye that sees you are good. and it is the place of receiving you .•• Someone who loves you grasps you.' (Spec. Ch.I)

Aelred's monastery stands now as an empty ruin, maintained from further dilapidation at great expense by the National Trust. It is like Melrose once teeming with monks and full of prayer. Many Years ago an American Cistercian Abbot, staying at Nunraw was taken over to see it. He was very impressed. Nothing like that in America. When he came back

he talked to us in Chapter and said: Our works fail us but the love which we do this is written eternally in the heart of God.

Aelred lives on in his intercession for Nunraw and the Order he loved in the lives of those who find inspiration and encouragement, in his writings.   

Comment Saint Aelred previous

COMMENT

----- Forwarded Message ----
From: Christina
To: Donald . . .

Sent: Wed, 12 January, 2011 0:03:58
Subject: Aelred

Hi Don.
Just loved your inspiring input on Aelred.
In my pastoral care in the hospital here I find that I am constantly speaking to 
the patients of God's forgiveness and love....we are truly the beloved sons and 
daughters of God...does anything else matter??
Yours . . .

Xris   

Aelred - Post: Saturday, 12 January 2008

SAINT AELRED Solemnity

SAINT AELRED January 12th. Patronal Feast of Nunraw Abbey

SAINT AELRED (The more familiar form of the name Aelred is Alfred. We are in changed days from the time St. Aelred had 500 monks at HIS MONASTERY OF Rievaulx - DAYS FOR PRAYER FOR VOCATIONS TO THIS SMALL COMMUNITY OF NUNRAW UNDER AELRED'S PATRONAGE).

This painting of St. Aelred reminds me of the former late Abbot of Pluscarden, Dom Alfred Spencer OSB(Subiaco).

He had this picture in the windowsill of his room when I was visiting him during his last illness. He recalled that as a Novice in Prinknash Abbey he wished to take the name of Aelred. Another monk already had that name so his Abbot suggested he take the name of Alfred as a substitute. Before parting Dom Alfred kindly gave me this picture which is now with Fr. Aelred at Nunraw.

Saint Aelred was born at Hexham in 1110. After studies at Hexham, Durham and perhaps Roxburgh, and further sound education at the Scottish Court where he was the steward and the confidant of King David, he entered the newly founded abbey of Rievaulx in Yorkshire. Aelred became novicemaster and afterwards abbot of Revesby, a daughter house of Rievaulx. He was then thirty-three years old, a normal age at which to become abbot in this fresh and flourishing period of a new order.

About 1147 Aelred was chosen abbot of Rievaulx. He died there on the twelfth of January 1167. Walter Daniel, Aelred's enthusiastic biographer, various friends together with Aelred's own writings bear witness that he was a good father, always setting a good example and a source of peace. He could see beneath men's foolish or thoughtless actions, he never seemed to have a grievance against anyone. Aelred used to say: 'It is the singular and supreme glory of the house of Rievaulx that above all else it teaches tolerance of the infirm and compassion with others in their necessities. All whether weak or strong should find in Rievaulx a haunt of peace, and there, like the fish in the broad seas, possess the welcome, happy, spacious peace of charity.'

At first sight a strange theory for an abbot who stood at the head of a severe Cistercian House. But it sheds light on Aelred's character and his affection for everyone of the brothers who lived within the cloister.

No wonder that Aelred's high estimation of love and affection in an ideal spiritual friendship was not always followed or rightly interpreted; by the older and infirm monks. He himself tells of monks being zealous in their malice, whispering in corners, murmuring against their abbot and spreading false reports about him. But the saintly abbot was indifferent to the opinions of these murmurers and indulgent to the feebleness of everyone. He demanded the same attitude of mind from his monks. 'My sons, say what you will, only let no vile word, no detraction of a brother proceed from your mouth.'

Aelred survived in the memory of Rievaulx's monks as the fine and prudent shepherd, as the abbot who loved peace and the salvation of the brethren and inward quiet.

The Mirror of Charity

The essence of St. Aelred's teaching is contained in his book The Mirror of Charity. This was written at the request or St. Bernard. Aelred was slow to comply saying that "he had not come from the schools but from the kitchens where subsisting peasant-like and, rustic amid cliffs and mountains you sweat with axe and maul for your daily bread..."

The following extract from the beginning of the Mirror of Charity illustrates the main theme of the book.

"Let your voice sound in my ears, good Jesus, so that my heart may learn how to love you, my mind how to know you the inmost being of my soul how to love you. Let the inmost core of my heart embrace you, my one and only true good, my dear and delightful joy. But, my God, what is love? Unless I am mistaken, love is a wonderful delight of the spirit: all the more attractive because more chaste; all the more gentle, because more guileless; and all the more enjoyable because more ample. It is the heart's palate which tastes that you are sweet, the heart's eye which sees that you are good. And it is the place capable of receiving you, great as you are. Someone who loves you grasps you. The more one loves the more one grasps, because you yourself are love, for you are charity."

"Meanwhile I shall seek you, O Lord:, seek you by loving you. Someone who advances on this way of love surely seeks you, and someone who loves you perfectly, O Lord, has already found you. And what is more equitable than that your creature should love you, since it is from you it received the ability to love? Creatures without reason or without sensation cannot love you; that is not their nature. Of course they also have their own nature, their beauty and their order, not that thereby they are or can be happy by loving you, but that thereby, thanks to you, by their own qualities they may help us to love you."


In his introduction St. Aelred gives us an interesting tip. He says that if the length of this book puts you off, look through the chapter headings and see which you would like to read, and which leave out. But the main thrust is easy to spot. The art of arts is the art of love.

"Those who love you, rest in you. There is true rest, true tranquility , true peace, true Sabbath for the mind."

Deliver us from evil - the Lord's Prayer

Tuesday of the First week in Ordinary Time : Mk 1,21-28 (Lk 4:31-37). The First Miracles (a) The Possessed Man.

 

----- Forwarded Message ----
From: Nivard . . .
Sent: Mon, 10 January, 2011 20:18:06
Subject: Legion of devils

"Have you come to destroy us?"

«But deliver us from evil»: in this petition of the Lord's Prayer, evil is not an abstraction, but refers to a person, Satan, the Evil One, the angel who opposes God. The devil is the one who "throws himself across" God's plan and his work of salvation accomplished in Christ. "A murderer from the beginning, a liar and the father of lies," Satan is "the deceiver of the whole world. Through him sin and death entered the world. By his definitive defeat all creation will be "freed from the corruption of sin and death". Now "we know that anyone born of God does not sin, but He who was born of God keeps him, and the evil one does not touch him.

Commentary of the day 
Catechism of the Catholic Church 
§ 2851-2854

"Have you come to destroy us?"

«But deliver us from evil»: in this petition of the Lord's Prayer, evil is not an abstraction, but refers to a person, Satan, the Evil One, the angel who opposes God. The devil (dia-bolos) is the one who "throws himself across" God's plan and his work of salvation accomplished in Christ. "A murderer from the beginning, . . . a liar and the father of lies," (Jn 8,44) Satan is "the deceiver of the whole world» (Rv 12,9). Through him sin and death entered the world and by his definitive defeat all creation will be "freed from the corruption of sin and death" (EP IV). Now "we know that anyone born of God does not sin, but He who was born of God keeps him, and the evil one does not touch him. We know that we are of God, and the whole world is in the power of the evil one" (1Jn 5,18-19)...

Victory over the "prince of this world" (Jn 14,30) was won once for all at the Hour when Jesus freely gave himself up to death to give us his life. This is the judgment of this world, and the prince of this world is "cast out" (Jn 12,31). "He pursued the woman" but had no hold on her: the new Eve, "full of grace" of the Holy Spirit, is preserved from sin and the corruption of death... "Then the dragon was angry with the woman, and went off to make war on the rest of her offspring" (Rv 12,13.17). Therefore the Spirit and the Church pray: "Come, Lord Jesus," (Rv 22,17.20) since his coming will deliver us from the Evil One.

When we ask to be delivered from the Evil One, we pray as well to be freed from all evils, present, past, and future, of which he is the author or instigator. In this final petition, the Church brings before the Father all the distress of the world. Along with deliverance from the evils that overwhelm humanity, she implores the precious gift of peace and the grace of perseverance in expectation of Christ's return By praying in this way, she anticipates in humility of faith the gathering together of everyone and everything in him who has "the keys of Death and Hades," who "is and who was and who is to come, the Almighty" (Rv 1,18.8).

Jesus Begins to Preach and Calls His First Disciples Mk 1:14-15

----- Forwarded Message ---- From: DGO . . . Sent: Sun, 9 January, 2011 17:05:52 Subject: Mark 1:14-20   Monday, 10 January 2011 Monday of the First week in Ordinary Time Holy Gospel of Jesus Christ according to Saint Mark 1:14-20. After John had been arrested, Jesus came to Galilee proclaiming the Gospel of God:This is the time of fulfillment. The kingdom of God is at hand. … he saw Simon and his brother Andrew casting their nets into the sea; they were fishermen. Jesus said to them, "Come after me,  . . .  Commentary of the day : Saint Teresa Benedicta of the Cross [Edith Stein] (1891-1942), Carmelite, martyr, co-patron of Europe    The Mystery of Christmas (trans. Josephine Rucker, 1985)    "This is the time of fulfillment... Come after me" The child in the crib is the King of kings and Lord of life and death. He utters his 'follow me' and whoever is not for him is against him (Lc 11,23). He also speaks for us and invites us to choose between light and darkness. Wherever that will lead us on this earth we do not know and should not ask beforehand. Only this do we know: that for those who love the Lord, all things work out for good (Rm 8,28). And in addition: that the paths which the Lord directs lead out beyond this earth. «O wonderful exchange!» The Creator of mankind, by taking on a human body, imparts to us his divinity. It is for this wondrous task that the Saviour came into this world. God became a Child of man so that the human race could become children of God. One of our race severed the bone of our divine adoption; one of us had to bind it up again and pay for the sin. No one from the ancient, sick and degenerate race could do it. A new, healthy and noble sprout had to be grafted. He became one of us; but even more than that: one with us. That is precisely the wonderful thing about the human race - that we are all one... He came to be a mysterious Body with us: he as head, we as members (Ep 5,23.30). Let us place our hands in the hands of the divine Child; let us speak our 'yes' to his 'follow me'. Thus we shall be his and the path shall be open for his divine life to pass over upon us. It is still the darkness of faith, but it is no longer of this world: it is already a stance in the kingdom of God. Navarre Commentary: Mark 1:14-20   Jesus Begins to Preach and Calls His First Disciples    14-15.  "The gospel of God": this expression is found in St Paul ( Rom_1:1 ; 2Co_11:7 ; etc.) where it means the same as "the gospel of Jesus Christ" ( 2Th_1:8 ; etc.), thereby implying the divinity of Jesus Christ. The imminence of the Kingdom requires a genuine conversion of man to God ( Mat_4:17 ; Mar_6:12 ; etc.). The prophets had already spoken of the need for conversion and for Israel to abandon its evil ways ( Jer_3:22 ; Isa_30:15 ; Hos_14:2 ; etc.). Both John the Baptist and Jesus and his Apostles insist on the need for conversion, the need to change one's attitude and conduct as a prerequisite for receiving the Kingdom of God. John Paul II underlines the importance of conversion for entry into the Kingdom of God: "Therefore, the Church professes and proclaims conversion. Conversion to God always consists in "discovering his mercy", that is, in discovering that love which is patient and kind (cf. 1Co_13:4 ) as only the Creator and Father can be; the love to which the 'God and Father of our Lord Jesus Christ' ( 2Co_1:3 ) is faithful to the uttermost consequences in the history of his covenant with man: even to the Cross and to the death and resurrection of the Son. Conversion to God is always the fruit of the 'rediscovery' of this Father, who is rich in mercy. "Authentic knowledge of the God of mercy, the God of tender love, is a constant and inexhaustible source of conversion, not only as a momentary interior act but also as a permanent attitude, as a state of mind. Those who come to know God in this way, who 'see' him in this way, can live only in a state of being continually converted to him. They live, therefore, "in statu conversionis" and it is this state of conversion which marks out the most profound element of the pilgrimage of every man and woman on earth "in statu viatoris" (John Paul II, "Dives in Misericordia", 13).

Epiphany Theophany Baptism of Our Lord

Mass Intro:

In our Liturgy of Christmas/Epiphany we celebrate three Epiphanies.

The Crib at the back of the Church the Magi dramatize the first Epiphany.

The second Epiphany is of the Baptism of Jesus in the Jordan.

The third Epiphany is the of the Wedding in Cana.

Three manifestations of the Lord.

The word Epiphany is twined with the word Theophany – more familiar in the Orthodox Church.

These are , as it were, the particular Curtain Raisers on the stage of the Gospels, the unveiling, the appearing, apparitions.

One of the Fathers, expressing the experience of the mysteries of Epiphany  and Theophany, (more familiar in Orthodox Church) speaks of “presence”. He uses six times  the word “presence”.

The offering of our Mass is the deepening of our union with the presence of the Lord.

.. . .

Note.

In the Homily, we listened to hear of the Theophanies of the Bible.

We learned of Matthew in a difference from the other two Synoptics.

In the Trinity Theophany of the Baptism of Jesus, Mark and Luke use the more intimate address in the second person.

It is worth looking at the Gospel Harmony: Mt:3:16-17, Mk1:9-11, Lk 3:21-22.

(AMP). Jesus baptized by John in the Jordan

Mat 3:13-17	Mar 1:9-11	Luk 3:21-23
16  And when Jesus was baptized, He went up at once out of the water; and behold, the heavens were opened, and he [John] saw the Spirit of God descending like a dove and alighting on Him. 17  And behold, a voice from heaven said, This is My Son, My Beloved, in Whom I delight! [Ps. 2:7; Isa. 42:1.]	9  In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan. 10  And when He came up out of the water, at once he [John] saw the heavens torn open and the [Holy] Spirit like a dove coming down [to enter] into Him. [John 1:32.] 11  And there came a voice out from within heaven, You are My Beloved Son; in You I am well pleased. [Ps. 2:7; Isa. 42:1.]	21  Now when all the people were baptized, and when Jesus also had been baptized, and [while He was still] praying, the [visible] heaven was opened 22  And the Holy Spirit descended upon Him in bodily form like a dove, and a voice came from heaven, saying, You are My Son, My Beloved! In You I am well pleased and find delight! [Ps. 2:7; Isa. 42:1.]

 

Theophany

Theophany (from Greek theophania, meaning "appearance of God") is one of the Great Feasts of theOrthodox Church, celebrated on January 6. It is the feast which reveals the Most Holy Trinity to the world through the Baptism of the Lord (Mt.3:13-17; Mark 1:9-11; Luke 3:21-22).

Theophany. (Wikipedia)

Gregory of Nyssa January 10

Night Office Reading

Gregory of Nyssa (fresco in Chora Church) Istanbul.

ST GREGORY OF NYSSA. January 10

St Gregory of Nyssa was born in the year 330. He was a brother of St. Basil and together with St. Gregory Naazianzen and St. Basil formed the trio known as the Cappadocians. St. Basil was the outstanding administrator of the group, St Gregory Naazianzen its orator, and St .Gregory of Nyssa its mystic and philosopher. He was ordained Bishop of Nyssa, though a married man. He lacked administrative talent and was relieved of his responsibilities by an Arian-dominated Synod in 376. During the last ten years of his life he gave himself up to monastic pursuits as a widower and wrote his greatest works on Mysticism. He died in 394.

In the thought of Gregory perfection consisted in movement, in constantly going forward to meet God, because God Himself is infinite. In his life of Moses he writes:

"In truth the finest aspect of our mutability is the possibility of our growth in good; and this capacity for improvement transforms the soul, as it changes more and more into the divine. And so ... what appears so terrifying (I mean the mutability of our nature) can really be a pinion in our flight towards higher things, and indeed it would be a hardship if we were not susceptible of the sort of change which is towards the better. One ought not then to be distressed when one considers this tendency in our nature: rather let us change in such a way that we may constantly evolve towards what is better, being transformed from glory to glory, and thus always improving and ever becoming more perfect by daily growth, and never arriving at any limit of perfection. For that perfection consists in our never stopp­ing in our growth in good, never circumscribing our perfection by any limitation. "

This teaching of St .Gregory is reflected in the works of our own Cistercian Blessed Guerric of Igny who wrote:
"However far you journey upon it, the way is always waiting to be prepared so that you must start afresh from the place you have reached and advance along what lies ahead. You are led to do so "because at every stage you meet the Lord, for whose coming you are preparing the way, and each time you meet Him in a completely new way and as a much greater figure than you have met before”

Epiphany events Theophanies

FEAST OF THE BAPTISM OF THE LORD
Sunday, January 9
Matthew 3:13-17  

Mass Homily  

----- Forwarded Message ----
From: Raymond . . .
Sent: Sun, 9 January, 2011 17:24:34
Subject: Baptism of Lord

Baptism of Lord 2010

The Baptism of the Lord is the closing event of the Christmas season, not because it is joined to the infancy of Christ chronologically, it happened during the adulthood of Jesus, of course, but because it is joined to the epiphany events theologically.  It is one of the great epiphanies, one of the great revelations of God.  However, unlike the manifestation to the shepherds or the Magi, it manifests the divinity of Christ in the context of the Blessed Trinityitself.  

This is what gives it its own particular character.  The story of the Incarnation and the hidden years in Nazareth opens with the Trinity and closes with the Trinity.  The angel Gabriel announces to Mary that the Holy Spirit would come upon her and the Power of the Most High would overshadow her and therefore the Holy One to be born of her would be called the Son of God; and the Church closes the Christmas season with the Trinity as revealed in the Baptism of Jesus.

Highly significant too are the words spoken to Jesus by the Father:  “You are my beloved Son.  In you I am well pleased”.  This saying is at first glance similar to the words spoken by the Father at the Transfiguration of Jesus on the mountain top.  But there is, on closer inspection a notable difference.  At the transfiguration the voice of the Father was directed to the Apostles “This is my beloved son....Listen to him.” whereas at the Baptism the voice addresses Jesus himself directly “You are my beloved Son.....”  The Father here focuses his gaze on Jesus alone; he has eyes for only Jesus, and this draws from him, as it were, a spontaneous cry of love: “How I love you my son”.  It is as if we are privileged for an instant to witness the inner life of the Blessed Trinity itself; the eternal and ineffable love that passes between the Three Divine Persons themselves.
This is a precious moment for us indeed, a moment that surpasses in a way all the great Theophanies of the Old Testament, from the Divine voice in the Garden of Eden to the mystic visitors of Abraham and the visions of the great prophets.

This is the first time that the Blessed Trinity is brought into focus for the whole people of God; the first Epiphany, not of the Word made flesh, but of the Triune Personhood of God.  That this revelation should be made through an expression of the Fathers’ love for the Son is so beautifully fitting for the God who is love itself.  And that this expression of the Father’s love for his Son should also be made precisely when the Son, through his baptism, identifies himself with us in our sinfulness and need of cleansing assures us that we ourselves are caught up in that love of the Father for his Son.

Epiphany Pope 6th Jan 2011

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Who Is This Jesus?

Benedict XVI Reflects on News of the Birth of Christ

VATICAN CITY, JAN. 6, 2011 (Zenit.org).- Before the arrival of the Wise Men to the Bethlehem cave, the birth of the Son of God was known to only a few family members and some poor shepherds. With the visit of the Magi, however, the question of Jesus' identity began to spread.

This was the reflection made today by Benedict XVI when he addressed crowds gathered in St. Peter's Square to pray with him the midday Angelus on this feast of the Epiphany.

"In fact, before the arrival of the Magi, knowledge of this event was little known beyond the family circle: In addition to Mary and Joseph, and probably other relatives, it was known by the shepherds of Bethlehem, who, hearing the joyful announcement, went to see the baby while he was still lying in the manger," the Pope noted.

Hence, the Holy Father said, "the coming of the Messiah, awaited by the people as foretold by the prophets, remained thus initially in concealment."

When the Wise Men visited Herod with their question about the birthplace of the newborn King of the Jews, it was then that news of this birth began to spread.

"The coming and the adoration of the Magi is the first sign of the singular identity of the son of God, who is also son of the Virgin Mary," the Pontiff noted. "From now on the question began to be propagated that would accompany the whole life of Christ, and which in different ways goes across the centuries: Who is this Jesus?"

Proposing this question to the hearts of men is the mission of the Church, Benedict XVI suggested.

"This," he said, "is the spiritual longing that drives the mission of the Church: to make Jesus known, his Gospel, so that every man can discover in his human face the face of God, and be illumined by his mystery of love."

Like the star

The Pope further reflected that Epiphany also indicates how the Church is to carry out its mission: "reflecting the light of Christ and proclaiming his Word."

"Christians," he said, "are called to imitate the service that the star gave the Magi. We must shine as children of the light, to attract all to the beauty of the Kingdom of God. And to all those who seek truth, we must offer the Word of God, which leads to recognizing in Jesus 'the true God and eternal life.'"

In this context, the Pontiff spoke of a "profound gratitude to Mary."

"She is the perfect image of the Church which gives the world the light of Christ," he said. "She is the Star of evangelization. 'Respice Stellam,' St. Bernard says to us: Look at the Star, you who go in search of truth and peace; turn your gaze to Mary, and she will show you Jesus, light for every man and for all peoples."

Missionary children

Benedict XVI also mentioned the Missionary Day of Children, celebrated on the feast of the Epiphany.

"So many children and youngsters, organized in parishes and schools, form a spiritual and solidaristic network to help their contemporaries in greatest difficulty," he said. "It is very beautiful and important that children grow with a mentality open to the world, with sentiments of love and fraternity, overcoming egoism and consumerism.

"Dear children and youngsters, with your prayer and your commitment you collaborate with the mission of the Church. I thank you for this and I bless you!"

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On ZENIT's Web page:

Full text: www.zenit.org/article-31375?l=english

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On ZENIT's Web page:
Full text: www.zenit.org/article-31368?l=english
The Magi Show Us the Way to God, Says Pope
Highlights Word of God as the True Guiding Star

Benedict XVI's Homily for Feast of Three Kings

"They Were Men 'in Search' of Something More"

VATICAN CITY, JAN. 6, 2011 (Zenit.org).- Here is the homily Benedict XVI delivered today, the solemnity of the Epiphany of the Lord, during the Mass he presided over in St. Peter's Basilica. 

Dear Brothers and Sisters,

During the solemnity of the Epiphany the Church continues to contemplate and to celebrate the mystery of the birth of Jesus the Savior. In particular, today's feast underlines the destiny and universal meaning of this birth. Becoming man in the womb of Mary, the Son of God came not only for the people of Israel, represented by the shepherds of Bethlehem, but also for the whole of humanity, represented by the Magi. And it is precisely on the Magi and on their journey in search of the Messiah (cf. Matthew 2:1-12) that the Church invites us today to meditate and to pray. In the Gospel we heard that they, arriving in Jerusalem from the East, asked: "Where is he who is born, the king of the Jews? We saw his star arise and we have come to adore him" (v. 2). What kind of persons were they and what kind of star was that? They were probably wise men who scrutinized the sky but not to try to "read" the future in the stars, eventually to extract some gain; rather, they were men "in search" of something more, in search of the true light, which would be able to indicate the way to follow in life. They were persons who were certain that in creation there is what we could define as the "signature" of God, a signature that man can and must try to discover and decipher. Perhaps the way to know these Magi better and to take up their desire to let themselves be guided by God's signs is to pause to consider what they found, on their way, in the great city of Jerusalem.