Listen to God, Listen to Jesus, Listen to the Word of God, for Preventing Our Herts from Hardening - Fourth Sunday in Ordinary Time, Cycle B

 On the Fourth Sunday in Ordinary Time, Cycle B, the Scripture readings for Mass (Deuteronomy 18:15-20; Psalm 95:1-2, 6-7, 7-9; 1 Corinthians 7:32-35; Mark 1:21-28) are about listening to the Word of God and to the one who speaks this with authority.

Though God calls us to listen to His Word, how many of us really listen to it with undivided attention, in order to let is sink in us?

Ezekiel said that the Word of God a scroll was as sweet as honey (Ezekiel 3:3). In fact, the Word of God is sweeter than honey (Psalm 119:103)! But only to those whose heart is inclined to God.

Today, only about 25% of baptized Catholics regularly attend Mass to listen to the Word of God and to receive the Holy Eucharist. The rest, the 75%? Who knows. Maybe many of them are “Christer”, Catholics who attend Mass only for Christmas and Easter. Even among the 25% who regularly attend Mass, how many of them really listen to the Word of God spoken to them at Mass?

Unfortunately, a sizable portion of the Catholics who attend Mass regularly do not seem to listen to the Word of God with a devoted attention, as they usually do not recall what the readings at Mass are about. And we no longer listen to each other attentively these days, as we are more preoccupied with our own self-concerns. We have become “too busy” for one another.

Too preoccupied to give full attention to listen to God and to one another?

Then, how can we observe the greatest commandment, which is to love God with our whole heart, and with our whole being, and with our whole strength (Deuteronomy 6:5) and its twin commandment, which is to love our neighbors as ourselves (Leviticus 19:18), as Jesus has proclaimed (Matthew 22:36-40)?

In the First Reading (Deuteronomy 18:15-20), we see Moses speaking Yahweh’s will to raise a prophet like him out of the Israelites to put His words into his mouth so that they would listen to Him through him (v.15, v. 18). This recalls what God spoke to Moses upon giving the Decalogue (vv. 16-18; Exodus 20:1-19).

After receiving the Decalogue, the Israelites did not listen to God when Moses spoke His word, resulting in God’s anger at them for making pagan idol, golden calf (Exodus 32:1-35; cf. Nehemiah 9:16-21). But, this was not the only time that they did not listen to God. As God Himself recalls, they did not listen to him as many as ten times (Numbers 14:22; cf. Exodus 14:11–12; 15:24; 16:3, 20, 27-29; 17:2-3; 32:7-10; Numbers 11:1-2; 11:4; 14:1-4)!

Did the Israelites start listening to God afterward? No. Their failure to listen to God through Moses resulted in His anger again as they were about to cross the Jourdan River to enter the promised land, because they were seduced by Moabite prostitutes (Numbers 25:1-15). This failure of the Israelites to listen, toward the end of their 40 years of Exodus, prompted Moses to put the Law, again. Thus, bringing the Book of Deuteronomy. In other words, the Book of Deuteronomy, from which the First Reading (Deuteronomy 18:15-20) is taken, was written because the Israelites did not listen to God when Moses spoke His Word on His behalf so many times.

So Yahweh spoke to Moses:

I will raise up for them a prophet like you from among their kindred, and will put my words into the mouth of the prophet; the prophet shall tell them all that I command. Anyone who will not listen to my words which the prophet speaks in my name, I myself will hold accountable for it. But if a prophet presumes to speak a word in my name that I have not commanded, or speaks in the name of other gods, that prophet shall die (Deuteronomy 18:18-20).

In fact, the prophet like Moses (Deuteronomy 18:15, 18) is the Christ. Jesus, the incarnated Christ, made reference to this, identifying himself as the one mentioned by Moses, when he was responding to those who accused him for violating the sabbath commandment by healing a paralyzed man at the Bethesda pool (John 5:46). In this regard, the incarnated Christ, Jesus, is the New Moses, who has come to fulfill the Law and prophecy (Matthew 5:17).

God spoke to Moses about the “New Moses”, with the hope that the Israelites would listen to Him as the “New Moses”, namely, Jesus, the Son of God, speaks His Word, after Moses.

In the above words to the Israelites through Moses, Yahweh also expressed His will to strike down a false prophet. And Jesus, the prophet like Moses, warned against a false prophet (i.e. Matthew 7:15-20).

In the Gospel Reading (Mark 1:21-28), the incarnated Christ, Jesus, the “New Moses”, teaches in the synagogue of Capernaum, Galilee, and also heals a demonically possessed man by commanding the evil spirit to come out. Having heard Jesus’ teaching and witnessing his power over the devil, the people are left astonished and in awe, wondering what kind of authority that Jesus has.

The people in the synagogue recognize Jesus as an extremely amazing teacher and astonishing exorcist. Definitely, Jesus is not another great rabbi or healer.

Jesus, who comes to the synagogue in Capernaum and teaches, is, indeed, the prophet, whom God spoke to Moses (Deuteronomy 18:18), whom everyone is to listen to, because everything he says is not his own but Yahweh’s (Deuteronomy 18:19; cf. John 8:38; 12:49). The authority of Jesus not only makes him an astonishing rabbi but also a stunning exorcist, as his authority is over evil spirits.

The demon fears Jesus because he knows that Jesus, the Son of Mary, is the Christ, who has been prophesized by God to destroy Satan when he was expelled from the Garden of Eden, together with Adam and Eve (Genesis 3:15). It means that the demon is so aware of Christ’s presence out of his fear, knowing that Jesus, who is the Christ, is given the authority not only to command him but also to destroy him (i.e. Matthew 8:29).

We must listen to Jesus, who is the incarnated Christ, the Son of God, because he speaks of and acts on not his own will but the Father’s (John 6:38) with authority, because it means to listen to Yahweh, the Father. We have to make sure that we are not fooled by the demon and listen to a false prophet, who will corrupt us and turn us away from God.

Nobody else but the Son, is authorized by the Father to speak on His behalf, as He speaks, unless you are appointed by Him to serve as His prophet. But if you speak as if God or Jesus does, without authority, without a divine appointment, this may bring God’s anger on you. But demon often tempts you to do so, as he is quite clever and seductive about falling us to become a false prophet.

What does it mean that Jesus teaches with authority?

It does not mean that Jesus teaches as a rabbi, who can present his academic credential. Those rabbis are proud of their own trainings, and they often quote their famous masters’ works, as if they were authorized to use their words.  On the other hand, Jesus teaches as every word out of his mouth is that of the Father, and as he himself is the Word. Therefore, it means that Jesus teaches as no other teacher can.

Remember, Jesus’ Baptism (i.e. Matthew 3:13-15) ! It was to inaugurate his public ministry. And the authority of Jesus was confirmed with the descent of the Holy Spirit upon him (Matthew 3:16) and the voice of the Father from heaven:

This is my beloved Son, with whom I am well pleased (Matthew 3:17).

And the Father reaffirmed this upon Jesus’ transfiguration:

This is my beloved Son, with whom I am well pleased; listen to him (Matthew 17:5).

When the Father reaffirmed the authority of His Son, Jesus, the “New Moses”, He explicitly reminded us to listen to him.

Do we have the privilege to listen to Jesus, who is with authority, as the people who were fortunate to have him in their synagogue, today?

Yes.

Jesus continues to teach, speaks the Word, today, and everyday, through the Scripture, and through the Holy Spirit, whom Jesus calls “another Parakletos”, who teaches everything we need to know (John 14:26), as he himself is the Parakletos (1 John 2:1).

In the Second Reading (1 Corinthians 7:32-35), Paul calls us to give our whole attention to Jesus, as we listen to him and to follow his way, because we are to listen to him (Deuteronomy 18:15, 19) and because he is with authority (Mark 1:22, 27). It means we need to free ourselves from worldly concerns and egoistic preoccupation, because these factors will compromise our attention to Jesus and his teaching, which is of the Father. And Paul reminds us that listening to Jesus and his teaching with our undivided attention is for our proprietary benefits. One example of such benefits of listening to Jesus with full attention is to prevent us from making our hearts hardened, as reflected in the refrain of the Responsorial Psalm:

If today you hear his voice, harden not your hearts (Psalm 95:8).

As we learn from the problem of the Israelites, which Moses struggled with, those who with hardened hearts do not listen. But, as reflected in the Responsorial Psalm, those who listen to the Word of God rejoice and give thanks to God! 

The Conversion of St. Paul of Tarsus - A Tremendous Grace to the Church, Thanks to Jesus

It’s been said that the converted Catholics are more active than the cradle Catholics. This generalized statement certainly speaks for St. Paul of Tarsus, who was a zealous Pharisee and destroyer of the nascent Church, converted to become an apostle on fire to build and expand the Church with unmatched zeal. No other apostles had evangelized as extensively as Paul did, and no other evangelists had written about Christ and his teaching as much as Paul did. In this regard, Paul the convert, is the most influential apostle in the first century.

As a Pharisee, Paul found Jesus to be a blasphemous man for acting as the Messiah, as the Pharisees were blind to the Messianic truth of Jesus (John 9:1-41). For him, persecuting the follower of Jesus was for the sake of defending the Torah, because Jesus was nothing but a blasphemous heretic to the Pharisees and other religious leaders (Matthew 26:57-68; John 5:1-18;10:31-39). As proud defenders of the Torah, the Pharisees accused Jesus for violating the sabbath commandment and tried to find a way to put him to death (Matthew 12:1-14). But, Paul’s eyes opened to the truth of Jesus, as he went through the conversion, after hearing Jesus personally speaking to him (Acts 9:3-19). Then, he began proclaiming Jesus as the Son of God and proving that Jesus is the Messiah in Damascus, instead of arresting the follower of Jesus (Acts 9:20-22).

It is also important to note that Paul’s conversion is followed by his commissioning (Acts 9:6, 15-16). For this, Jesus also commissioned Ananias to help Paul by laying his hands on him, assuring that he is a new apostle, no longer a threat (Acts 9:10-16). And Ananias baptized Paul, as his eyes were opened and strengths were recovered as a result of laying his hands on him (Acts 9:17-19).

In a nutshell, Paul’s conversion is correcting the direction of his zeal from destroying the Church to building the Church, and it is God’s grace, as Paul calls it in retrospect (1 Corinthians 15:10). Perhaps, Jesus chose Paul to become a new addition to the team of the apostles, by way of converting him, because of his genuine zeal for the Torah, as a Pharisee, educated by Gamaliel, a well-respected elder and rabbi (Acts 22:3), though he was a very dangerous man to his Church.

It happened literally out of the blue. A lightning knocked Paul off his horse, as he and his colleagues were nearing Damascus to hunt the followers of Jesus there (Acts 9:1-4a). Then, Jesus directly spoke to him:

Saul, Saul, why are you persecuting me? (Acts 9:4b; 22:6; 26:14)

At first, Paul (then called Saul) had no idea who the person of the voice was (Acts 9:5a).

Jesus revealed himself clearly to him and commanded him to be commissioned:

I am Jesus, whom you are persecuting. Now get up and go into the city and you will be told what you must do (Acts 9:5b-6).

In speaking to Paul, Jesus identified himself with his Church, though those whom Paul was zealously persecuting was not Jesus, as he had already ascended into heaven, but those who followed Jesus’ way. And they were the newly born Church.

Perhaps, this was registered in Paul’s subconsciousness and influenced to form his unique ecclesiological view: the Church as one body of Christ, composed of many parts, the faithful followers of Christ, endowed with various gifts, through one Spirit (1 Corinthians 12:1-27).

The Scripture readings for commemorate Paul’s conversion on January 25 are:

First Reading: Acts 22:3-16 or Acts 9:1-22   Gospel Reading: Mark 16:15-18

The First Reading (Acts 22:3-16) is taken from Paul’s speech to the crowd in Jerusalem (Acts 22:1-21; cf. Acts 26:2-29), upon his return from the third mission journey (Acts 123-21:16). What led him to speak to the crowd was a false accusation of him for teaching against the Mosaic Law and defiling the Temple by bringing in Greeks, resulting in violent attacks on him and arrest of him by the Roman authorities (Acts 21:27-36). As he was taken to the Roman custody, Paul requested the Roman commander to speak to his people who violently tried to kill him, and the permission was granted (Acts 21:37-40).

In this, Paul presents himself as a devout Jew, a Pharisee trained by a very respected teacher, Gamaliel, eagerly persecuting Christians (vv.1-5). This must be his attempt to emphasize that he is also a Jew, devoted to the Torah, to the Jewish crowds, who made mob attacks on him. Then, he recounts his conversion (Acts 9:1-19) (vv.6-16).

Because of his conversion and apostolic mission work for Christ, though he was a devout Jew, he became a target of the persecution by his fellow Jews. Through his conversion, Paul’s side changed from the persecuting Jews to the persecuted. That is why Paul was violently attacked by mobs, incited by a false accusation, and arrested by the Roman authorities, for being a factor of social unrest.

What his conversion brought was his suffering. As Jesus said to Ananias, Paul was to suffer for him:

Go, for this man is a chosen instrument of mine to carry my name before Gentiles, kings, and Israelites, and I will show him what he will have to suffer for my name  (Acts 9:15-16).

Did Paul lament or regret about his conversion – to have followed Jesus, the Christ?

Not at all. Rather, he speaks so boldly of his suffering as an apostle (i.e. 2 Corinthians 11:16-33). And this is how Paul regards himself:

Least of all, as to one born abnormally, he appeared to me. For I am the least of the apostles, not fit to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am, and his grace to be has not been ineffective (1 Corinthians 15:9-10a).

Though his conversion brought tremendous suffering to him, Paul nevertheless considered this life-changing event to turn away from persecuting to Christ and his apostolic mission, with the cost of suffering, as a grace.

Finally, the Gospel Reading (Mark 16:15-18) reflects the commissioning of Paul, following his conversion and followed by his baptism (Acts 9:4-19). And as written from Acts 9:20 on, Paul preached the Gospel of Jesus, healed, made more disciple leaders, such as Timothy, to build more churches, making three mission journeys. And before the Gospels were written, Paul wrote his epistles extensively. He did it all, while risking his life.

As he completed all his apostolic work, sensing his death drew nearer in Rome, Paul reflected his life as the converted apostle and put it in these words:

For I am already being poured out like a libation, and the time of my departure is at hand. I have competed well; I have finished the race; I have kept the faith. From now on the crown of righteousness awaits me, which the Lord, the just judge, will award to me on that day, and not only to me, but to all who have longed for his appearance (2 Timothy 4:6-8).

Paul is a grace to us, the Church. We thank Jesus for choosing him, converting him from a dangerous enemy of the Church into a zealous builder of the Church, making him a great theological to explain his teaching as an apostolic rabbi, trained by Gamaliel and commissioned by Jesus. Thanks to Paul, Jesus can be revealed more to us through his works even today.

Now is the Fullness of Time to Repent and to Respond Affirmatively to a Call - Third Sunday in Ordinary Time, Cycle B

We spent the entire season of Advent to prepare ourselves for the coming of Christ, incarnated in the human flesh of Jesus, born of Mary the Blessed Virgin and the Immaculate Conception. We rejoiced over theophanies of the incarnated Christ during Christmastide, from his Nativity to Baptism.

When he was about 30, the incarnated Christ, finally made a public theophany, as Jesus of Nazareth, at where John the Baptist was preparing the Israelites for this, to begin his ministry (Matthew 3:13-17//Mark 1:9-11//Luke 3:21-23a).

John the Baptist recognized Jesus as the Christ, calling him, the Lamb of God who takes away the sin of the world (John 1:29-36).  Then, two of his disciples began to follow Christ (John 1:37-39). One of these two former disciples of John the Baptist was Andrew, and he brought his brother, Simon, to Christ (John 1:40-42). This is reflected in the Gospel Reading of the Second Sunday in Ordinary Time (John 1:35-42), Cycle B.

On the Third Sunday in Ordinary Time on Cycle B, the Gospel Reading (Mark 1:14-20) describes what follows Jesus’ meeting with Andrew and Simon (John 1:40-42), and it also describes how Jesus, the incarnated Christ in theophany, officially inaugurated his public ministry.

When Jesus met Andrew and Simon, it was when John the Baptist was still around, as we recall from the Gospel Reading of the Second Sunday in Ordinary Time (John 1:35-42), Cycle B.  Then, John the Baptist was arrested by Herod Antipas (Mark 1:14a; cf. Matthew 14:3-4), and it was when Jesus began proclaiming the Gospel of God (Mark 1:14b; cf. Matthew 4:12-17) with these words:

This is the time of fulfillment. The kingdom of God is at hand. Repent, and believe in the gospel (Mark 1:15).

With the inauguration of Jesus’ public ministry, all the prophecies about the Christ (Messiah) begins to be fulfilled. This also marks the period of the old covenant giving its way to the period of the new covenant, which is brought through his blood (Matthew 26:28), and John the Baptist is the last prophet under the old covenant (i.e. Matthew 11:11). And the Kingdom of God being at hand also means the imminence of the new covenant, as both of these are brought by Jesus, the incarnated Christ, in theophany. In order to be entitled to the Kingdom of God under the new covenant, we must repent first, then, believe in the Gospel proclaimed by him. According to Matthew, John the Baptist was also calling to repent and reminding people of the Kingdom being at hand (Matthew 3:2) as he was preparing them for Jesus’ public appearance, the incarnated Christ’s public theophany.

We are called to repent, first by John the Baptist, then, by Jesus, the incarnated Christ, as he begins his public ministry in Galilee. Repentance is an absolutely necessary condition to believe in the Gospel that he preaches and to follow him.

What does Jesus mean by “repent”?

Repentance in order to believe in the Gospel and to be entitled to the Kingdom takes more than remorse and stopping sinful behaviors. As the Greek word for “repent” in the original text, μετανοεῖτε (metanoeite), indicates, it means making a total conversion, as “meta” means “beyond”, and “noieo” means “mind”. In other words, repentance requires transcending our minds.

Ever since Adam and Eve committed the Original Sin, our minds have been plagued with ego consciousness and egocentrism, as shame led them hide their respective genital areas with fig leaves and as they began blaming each other in order to defend themselves (i.e. Genesis 3:7-13). Therefore, repentance is a way that we strive to overcome this inherent problem of the human mind, by going beyond the mind. And we are humbly reminded of a gap between God’s way and our way, because God’s mind is perfect but ours are not (Isaiah 55:8-9). This is why “metanoeite” is of absolute necessity, especially going beyond the sphere of our egocentric disposition.

In this sense, repentance as “metanoieite”, can be understood in juxtaposition to Buddhism’s teaching of “anatman” or “anatta”, attaining the egoless state for nirvana, which means freedom from samsara, the vicious cycle of suffering due to ego-driven passions.  As Buddhists strive to overcome atman or atta (egocentric self) for nirvana, Christians, who heed the teaching of Jesus, the incarnated Christ, strive to transcend our egocentric mind, which we have inherited from Adam and Eve, by way of “metanoieite”, which is translated as “repent”, in order to believe in the Gospel and to be entitled to the Kingdom of God. And this is also our way to narrow the gap between God’s way and our way.

Upon his initial preaching on repentance and accepting his Gospel, Jesus passes by the Sea of Galilee and, once again, met Simon and his brother, Andrew, when these fisherman brothers are casting the nets into the sea (Mark 1:16). This time, it was Jesus, who is coming to them, though it was Andrew who followed him and brought his brother, Simon, to him, when John the Baptist was still around in Judah. And Jesus calls Simon and Andrew:

Come after me, and I will make you fishers of men (Mark 1:17).

And they left their fishing nets and followed Jesus immediately (Mark 1:18).

Because Simon and Andrew already met with him (John 1:40-42), Jesus was not a stranger to these Galilean fisherman brothers. Nevertheless, abandoning their means to make living, their fishing business, to follow Jesus was not easy at all. They could have wondered “what if” and become anxious, though, at least, Andrew had recognized him as the Messiah (Christ)(John 1:41). In order to drop their way of making living and immediately follow Jesus, they must have had trusted Jesus, as Mary had trusted God to accept her surprised virgin pregnancy with the Son of God as His handmaid (Luke 1:26-38). Also, the fact that these fisherman brothers, Simon and Andrew, followed Jesus means that they had accepted Jesus’ call on them to serve as fishers of men. By following him, they learned how to “fish men and women”. And they officially began serving as Jesus’ fishers of men, along with other Apostles, upon Pentecost, later, joined by Paul, as described in the Acts of the Apostles.

This time, Simon and Andrew, together with James and John, followed Jesus to learn how to “fish men and women” as his disciples, though Andrew followed Jesus to get to know Jesus, because John the Baptist confirmed that he was the Christ, who takes away the sin of the world and the one whose coming he had been preparing for.

For the rest of this liturgical year, we will see how Simon and Adrew, together with other disciples, would learn and grow as the “fishers of men and women”, as they followed Jesus and until they receive the Holy Spirit on Pentecost. We will also see how they would serve as the “fishers of men and women” from our readings from the Acts of the Apostoles, especially for the First Readings during Paschaltide.

Two themes from the Gospel Reading (Mark 1:15-20), repentance and being called are reflected in the First Reading (Jonah 3:1-5, 10). He was called by God to call the people of Nineveh, the capitol of Assyria, which was, at that time, Israel’s archenemy, to repent. (Jonah 1:1-3). Jonah’s such a response to God’s call brought a great trouble not only to him but people around him, resulting in Jonah being thrown into the stormy sea (Johan 1:4-16). Realizing that his disobedience to God’s call on him was causing a great disaster to those who were on the boat with him, Jonah seemed to desire to be dead, hoping that the disaster will end with his self-sacrifice ( Jonah 1:12).

Though Jonah was cast into the sea to die for the sake of stopping the disaster, merciful God provided a great fish to “rescue” him, to let him repent and to give him another chance to accept His call on him (Johan 2:1). And, Jonah repented and repositioned himself with God while he was in the fish’s belly for three days and nights (Jonah 3:1-10). Then, God let the fish to spew him out (Jonah 2:11).

This time, Jonah accepted God’s call to embark on a mission that seemed impossible – to let the pagan Ninevites to repent within 40 days to avert God’s wrath, and successfully accomplished this mission (Jonah 3:1-10). As he became obedient to God’s call, Johan turned out to be an extraordinary influential prophet in Nineveh, for making the entire pagan city repent, prompting its king to mobilize everyone in his power to repent. Thus, Nineveh was saved (Jonah 3:10). However, we can question now if Johan really repented while he was in the fish’s belly because he became angry at the fact that God spared Israel’s archenemy (Jonah 4:1-11).

Why did Jonah need to be angry to see God not destroying the capital city of Israel’s archenemy, Assyria?

God was merciful to save him, though Jonah rebelled against God’s call on him, because he prayed as if he had repented. God withheld His intention to destroy abominable Nineveh because its people stopped evil acts, as a result of Jonah’s call for repentance. Why did Jonah fail to rejoice that God was able to show His mercy even to Israel’s archenemy, for stopping evil, and he was instrumental to this change of the Ninevites? It was because Jonah did not fully engage in “metanoieite”. Therefore, Jonah did not go beyond the sphere of his egocentric mind when he prayed in the fish’s belly for three days and nights. He, once again, fell subject to his mind’s inherent egocentric forces. This is why he became angry.

Yes, Jonah actually served as he was called, when he was given another chance. But, deep within his mind, because he did not fully transcend his ego, he was still pretty much the same old Jonah.

The Second Reading (1 Corinthians 7:29-31) emphasis on acting out of a sense of imminency – with the mindset of “now or never”.  This echoes these words of Jesus, “This is the time of fulfillment”(Mark 1:15a). Jesus is saying, “Now is the time of fulfillment, let us not waste any moment! Live a life of faith fully and engage in your mission, as you are called, fully. Do not let worldly concerns compromise us from living and engaging in our mission, as we are called.”

Remember, Simon, Andrew, James, and John, embraced Jesus’ call to follow fully. They did not let worldly affair, such as their fishing business, compromise the fullness in following Jesus and learning to become the “fishers of men and women”.

From the readings of the Third Sunday in Ordinary Time, on Cycle B, there are two major themes of importance to reflect and practice: repentance as going beyond the sphere of the egocentric forces of human mind, and responding to God’s or Christ’s call for service fully, without any compromise.

Now, are you ready to speak against what St. John Paul II has called “the culture of death”, and call for repentance to those who do not respect life, especially, of those who are vulnerable, if God call you now to do so? It may subject you to persecution by so-called “prochoice” brothers and sisters in the world, as well as, the enemies of the vulnerable lives, such as abortionists and abortion advocates. This year, 2024, the day after the Third Sunday in Ordinary Time is the “Day of Prayer for the Legal Protection of Unborn Children” in the USCCB jurisdiction, as it is anniversary of Roe v. Wade (January 22).

God Now Makes Theophanic Manifestations to Call Us – Second Sunday in Ordinary Time, Cycle B

During Advent Season, we prepare ourselves for the initial theophany, the first revelation of the invisible God being visible and tangible in the newborn infant Jesus. Throughout Christmastide, from the Solemnity of the Nativity of the Lord to the Feast of Epiphany and to the Feast of the Baptism of the Lord, we witness and reflect series of theophanies, more revelations of God in the human flesh of Jesus.

The series of theophanic revelations first occurred to Mary and Joseph, then to shepherds, on the day of the Nativity of the Lord (Luke 2:1-20). Then, God in the incarnated Christ was revealed to Simeon and Anna at the Temple on the day of the Presentation of the Lord (Luke 2:25-3). Furthermore, God also revealed Himself in infant Jesus even to Gentiles, first, through the star rising above Israel, guiding the magi from east to where the incarnated Christ was manifesting in Epiphany (Matthew 2:1-12).

Afterward, the incarnated Christ in Jesus migrated to Egypt with Mary and Joseph because Herod the Great was hunting to kill him (Matthew 2:13-18). But, after Herod’s death, the incarnated Christ, with Mary and Joseph, safely moved to Nazareth (Matthew 2:19-23). There, being raised by Mary and Joseph, he grew and became strong, filled with wisdom, and the grace of God upon him (Luke 2:40, 52). Then, when he was about age 30, God revealed Himself in the incarnated Christ, Jesus, in public, as he came to John the Baptist to be baptized and to begin his ministry, marked also with the presence of the Father, who spoke from heaven and the Holy Spirit, who descended upon Christ the Son to anoint him (Luke 2:21-23//Matthew 3:13-17//Mark 1:9-11).

Following his Baptism, being anointed and filled with the Holy Spirit, the incarnated Christ, Jesus, spent 40 days and night in the Judean wilderness and fend off temptations by Satan (Matthew 4:1-11//Mark 1:12-13//Luke 4:1-13). Afterward, he began his public ministry, which culminated into his death on the Cross (Matthew 4:12-27:54; Mark 1:14-15:39; Luke 4:14-23:49; John 1:35-19:37).

Now, a theme of the scripture readings of the Second Sunday in Ordinary Time (1 Samuel 3:3b-10, 19; 1 Corinthians 6:13-15, 17-20; John 1:35-42) is about the manifesting God calling us – in His revelation in the clear voice calling Samuel in the First Reading (1 Samuel 3, 3b-10. 19), and in His physical revelation in the incarnated Christ in the human flesh of Jesus calling the first batch of disciples in the Gospel Reading (John 1:35-42).

Following John the Baptist’s testimony to himself in his relation to Christ, in response to the inquisition by priests and Levites from Jerusalem (John 1:19-2), John the Baptist recognized Jesus as the Christ, whose appearance that he had been prepared for. As Jesus was coming toward him, John the Baptist said:

Behold , the Lamb of God, who takes away the sin of the world. He is the one of whom I said, “A man is coming after me who ranks ahead of me because he existed before me”. I did not know him, but the reason why I came baptizing with water was that he might be made known to Israel. I saw the Spirit come down like a dove from the sky and remain upon him. I did not know him, but the one sent me to baptize with water told me, “On whomever you see the Spirit come down and remain, he is the one who will baptize with the Holy Spirit”. Now I have seen and testified that he is the Son of God (John 1:29-34).

John the Baptist must have known Jesus as his cousin well. And he even leaped for joy when he was still in his other’s womb, in response to Jesus in Mary’s womb, as Mary came to visit Elizabeth, the mother of John (Luke 1: 41, 44). But John the Baptist was very careful about recognizing and identifying Jesus as the one whose coming that he had been preparing as the voice crying in the wilderness (John 1:23; Isaiah 40:3) for saying, “I did not know him”.

Having witnessed the Holy Spirit from heaven descending on Jesus, upon his Baptism, John the Baptist as assured that Jesus, indeed was the Christ, the Son of God, because it was what the Father told John.

On the following day, John the Baptist was, again with two of his disciples, and Jesus was passing by (John 1:35), so he said:

Behold, the Lamb of God (John 1:36).

Then, these two disciples of John the Baptist began to follow Jesus, Jesus turned back and asked them:

What are you looking for?(John 1:38a)

And they said:

Rabbi, where are you staying? (John 1:38b)

Why did the two men ask this question to Jesus? Were they simply curious about where Jesus was staying in the town?

Probably not, because there seemed to have a deeper meaning in this question.

In the original Greek text, it is written:

Διδάσκαλε ποῦ μένεις (Didaskale pou  meneis)? – Teacher (Rabbi), where are you staying?

The word, μένεις/meneis, is third-person singular present active indicative of the verb, μένω/meno, which means not only “to stay” but also “to abide” and “to remain”, as well as, “to endure”.  This verb is also used in:

Do not work for food that perishes but for the food that endures for eternal life, which the Son of Man will give you. For on him the Father, God, has set his seal (John 6:27).

If you remain in my word, you will truly be my disciples (John 8:31).

I am in the Father and the Father is in me (John 14:10).

Remain in me, as I remain in you. Just as a branch cannot bear fruit on its own unless it remains on the vine, so neither can you unless you remain in me (John 15:4).

*underlines mine

Given this, these two men were asking Jesus where they would be able to fine him consistently. This indicates that they have a vested interest in Jesus, not just being inquisitive of him.

And Jesus relied:

Come, and you will see (John 1:39).

So they followed and stayed with him, as it was almost sabbath (four in the afternoon).

What is important here (John 1:39) is that they stayed with Jesus where he stayed, spending sabbath together. Though what Jesus and these two disciples of John the Baptist did during the sabbath is not written in the scripture, you can imagine that they spent intimate time as they began to know each other, recollecting how God created everything and rested after His work of Creation.

One of these two disciples of John the Baptist who followed and stayed with Jesus was Andre, whose brother was Simon (Peter) (John 1:40). And Andrew told his brother, Simon:

We have found the Messiah (John 1:41).

“Messiah” means “anointed one”. And its Greek equivalent is Christ.

Having heard from his former master, John the Baptist, and actually having spent sabbath together with Jesus, Andrew knew enough about Jesus that he was, indeed, the Christ (Messiah). So, he wanted to make sure that his brother, Simon (Peter) also knew him, and brought him to Jesus (John 1:42a).

Then, Jesus said to Simon (Peter):

You are Simon the son of John; you will be called Cephas (John 1:42b).

“Cephas” is the Aramaic word, corresponding to the Greek word, “Peter”( Πέτρος/Petros), referring to a rock. But it is more like a smooth pebble stone (πέτρος/petros), rather than a huge rock (πέτρᾳ/petra).

As the incarnated Christ in Jesus made revelation to Peter, after having appearing to John the Baptist, and his disciples, including Adrew, Jesus changed the name of Simon to “Cephas” (Peter).

This signifies that Simon’s encounter with Christ marks the transformation of Simon into a new person, called “Cephas”, Peter, as in the case of Abraham, whose name was changed by God, from Abram, which means “exalted father” to Abraham, which means “father of many”, (Genesis 17:5).

Just as he had known about Nathaniel, even before meeting him (John 1:48), Jesus already knew who Simon was, identifying him as the “son of John”. And it also revealed that Jesus, is the Son of God, whom John the Baptist (John 1:34) and Nathaniel (John 1:49) called so.

At the time of the Annunciation, the invisible God, the Word, was incarnated by the power of the Holy Spirit in Mary’s womb (John 1:1, 14; Luke 1:30-33, 35). And this incarnated Christ was made visible as Mary gave birth to the incarnated Christ in the human flesh (Luke 2:7; cf. Colossians 1:15), of Jesus (Luke 1:31; 2:21). The incarnated Christ made theophanic revelations at the Nativity, the Presentation, the Epiphany, and the Baptism. And John the Baptist gave testimony and clearly identified Jesus as the Christ (Messiah), calling him the Lamb of God, as well as, the Son of God.

If you had heard this from John the Baptist and saw Jesus walking by, what would you do?  Would you let him pass by? Or, as Andrew and another disciple of John the Baptist did, would you follow him and ask him where he stays or where you can find him? And as you stay with him and get to know him, would you keep your encounter with him to yourself or would you rather share this with your friend or family so that you can introduce Jesus to them?

Now we are in Ordinary Time. It means that God makes His theophanic revelation fully in the incarnated Christ the Son. He is no longer invisible and hidden. And he is coming to you or may already be passing by you.

As St. Augustine wrote (Sermons, 88, 14, 13), “Timeo Iesum transeuntem” (I fear that Jesus will pass by me unnoticed), we want to make sure that we recognize Jesus as he comes and passes by us, so that we can follow him and stay with him continuously. And he may say to us, “Come, and you will see”(John 1:39). Then, what will see?

In the First Reading (1 Samuel 3:3b-10, 19), we see God manifesting in His voice to Samuel. Unlike He manifested in whispering voice to Elijah in the cave (1 Kings 19:9-19), God spoke in a more audible voice to Samuel three times, loudly and. But, Samuel did not recognize that the voice that was calling him was of the Lord (Yahweh). He thought Eli, the priest in the Temple, was calling him. So, readily responding, “Here I am” and promptly went over to him, ready to serve, though it was very late in the night.

Though he mistakenly thought that the calling voice was from Eli, Samuel did not let the voice go unnoticed by him. And Samuel did not recognize that the calling voice was from God because the Word of the Lord had not yet been revealed to him (1 Samuel 3:7). But, when the voice came to Samuel for the third time, as he ran to Eli. This time, Eli understood that the Lord was actually the one who has been calling Samuel, so he told Samuel:

If you are called, reply, “Speak, Lord, for your servant is listening”(1 Samuel 3:9).

Then, for the fourth time, the Lord did not just spoke but appeared to Samuel sand said:

Samuel, Samuel! Samuel! (1 Samuel 3:10a).

And Samuel immediately replied directly to the Lord, as instructed by Eli:

Speak, for your servant is listening (1 Samuel 3:10b).

Then, the Lord told Samuel of His intention to bring judgement against the house of Eli for his sons’ blasphemy (1 Samuel 3:11-15). Though he was afraid to tell this to Eli, Samuel told everything when Eli asked him to tell him what the Lord said to him, without holding anything back (1 Samuel 3:16-18a). And Eli understood the Lord’s intention against his house (1 Samuel 3:1b).

Upon this, Samuel grew up to serve the Lord, who was with him, and His word never went unfulfilled as spoke by him (1 Samuel 19).

To Samuel, the Lord manifested Himself gradually, for the first three times, only in His calling voice, but for the fourth time, in His appearance and voice. Though Samuel was sleeping when God manifested to him, he wake up in no time and readily responded, “Here I am”.  And when he was called for the fourth time, Samuel immediately responded, “Speak, for your servant is listening”.

What about you?  When Christ manifests, calling you, will you respond immediately, saying, “Here I am. Speak, Lord, for your servant is listening!”? Or, you may respond, as says in the Responsorial Psalm’s refrain, “Here am I, Lord; I come to do your will”(Psalm 42:8a, 9a).

Now, the Second Reading (1 Corinthians 6:13c-15a, 17-20) describes how the incarnated Christ, who is now making his theophanic manifestation, can impact us. And it reminds us that our bodies are made into the temple of the Holy Spirit, as we are purchased by the incarnated Christ, for his death and resurrection. Therefore, we are no longer on our own but of Christ. It means that we are at his service to do the will of God, ready to be called and serve, with abiding interest.

Recognizing Christ in his theophanic manifestation, we say:

Here I am, Lord; I come to do your will! Speak, for your servant is listening! 

And now, our lives begin to be transformed and our new journey with him begin.

Epiphany of the Lord - Transformative Theophany for New Life in Christ

Traditionally, the thirteenth day of Christmastide, January 6, is the feast of Epiphany of the Lord, to conclude the season of Christmas. But in the USCCB jurisdiction, Epiphany is liturgically celebrated on Sunday between January 2 and January 8. This year (2024), this feast falls on the first Sunday of January, January 7.

Though Christmastide is extended until the feast of the Baptism of the Lord, which is celebrated on Sunday after January 6, following Sunday from Epiphany Sunday. However, when Epiphany Sunday falls on January 7 or after, then the Baptism of the Lord is celebrated on the following day. It means that we celebrate the Baptism of the Lord on Monday, January 8, 2024.

Christmastide is punctuated with a revelation of God, also known as, theophany. The etymology of the word, “theophany”, in Greek, gives meaning that God (theos) manifests (phaino) visibly, because this Greek verb, “phaino”, is related to “phos”, which means “light” in Greek.

The very first theophany is the Nativity of the Lord. It was when Mary gave birth to the incarnated Christ. It was when the invisible God was visibly and tangibly manifested in the human flesh of Jesus to Mary and Joseph, then, to the shepherds (Luke 2:6-20).  Later on, God revealed Himself to Gentiles afar, the magi by the star first, then, manifesting in a little baby in Bethlehem (Matthew 2:1-12). God’s manifestation in baby Jesus to the magi, is known as Epiphany. Furthermore, on another occasion, the divine manifestation in baby Jesus was also recognized by Simeon and Anna when Mary and Joseph brought him in the Temple for firstborn dedication to God(Luke 2:22-38). And, God also manifested to John the Baptist in the human flesh of Jesus when he came to be baptized (Matthew 3:13-17; cf. John 1:29-34). After that, God continued to manifest in Jesus publicly as he began his ministry.

Some recognized Jesus as the Son of God, the Christ, but others did not (John 12:37-43). And it was those who refused to recognize God in Jesus conspired the Roman authority to kill him (John 18:1-19:37). But he rose from the dead and manifested to his disciples until returning to the Father in heave by ascension (Luke 24:13-53) for 40 days (Acts 1:3).

Basically, the Gospel narratives describe how the very first theophany in the Nativity of the Lord took place and how series of theophanies afterwards impacted the world in regard to our salvation.  One question to ask in reading the Gospel stories is how God has been revealing Himself to us, through theophanies in Jesus, who is the incarnated Christ the Son of God.

What exactly Epiphany is in terms of theophany?

Epiphany (ἐπιφάνεια), in essence, is a theophany (θεοφάνεια), which means manifestation of God. The word, epiphany, which is composed of “epi”(from above) and “phaino”(to show forth), literally means “manifesting from above”, while the word, theophany, means “manifestation of God”.  For theophany, what manifests (phaino) from above is God (theos).

In the Roman Catholic Church, Epiphany refers to God manifesting from above to the magi (Matthew 2:11). But in the Greek Orthodox Church, ἐπιφάνεια, the word, epiphany, is usually referred to the incarnation, as the invisible Holy Spirit descended from above onto Mary’s womb (Luke 1:35), while the word, theophany, refers to the Baptism of the Lord, as all three in Trinity were present with Jesus, as the Holy Spirit descended on him and the Father spoke, (Matthew 3:16-17), reflecting a manifestation of the Trinity. Given these words of Zechariah, “because of the tender mercy of our Gods by which the daybreak from on high will visit us to shine on those who sit in darkness and death’s shadow, to guide our feet into the path of peace”(Luke 1:78-79), the incarnated Christ in the human flesh of Jesus is “epiphany” as he is a manifestation of God from above, the daybreak or the rising sun, from above, it makes sense to consider the incarnation as the first epiphany, though he was only visible inside Mary’s womb at that time. But the nativity fits perfectly to this definition of epiphany.

What is so special about Epiphany? How is this particular theophany to the magi ccdifferent from other theophanies?

Namely, it was the first known manifestation of God to Gentiles. So we can understand that God who first manifested to Jews (Israelites) or made theophanies to Jews (Israelites) through Nativity and Presentation also revealed Himself to non-Jews. By Epiphany, God, who was thought to be of Israel, revealed Himself to the eyes of three wise men in the east, known as the magi, who were far from Israel. But, the revelation to the magi was not in an ostentatious way but in a way that they had to discern first. So this is how the Magi began to acknowledge the Epiphany, manifestation of God in the incarnated Christ, as the newborn king of the Jews, through his star while they were far outside Israel. Thus, the magi said to Herod the Great upon arriving in Jerusalem.

Where is the newborn king of the Jews? We see his star at its rising and have come to do him homage (Matthew 2:2).

These three Gentile men with extremely advanced learning recognized that the rising star over Israel was a definite divine sign to show the birth of the divine king of the Jews. The star that was rising above Israel to be seen by the magi afar east fits a definition of Epiphany as “epi” also means “above”, as well as, “from above”, and “phaino” means “to show forth”, “manifest”. And the way of manifestation is visible because “phaino” is related to “phos”(light).

Perhaps, the magi knew and thought of this oracle of Balaam, though it does not necessarily refers to the star that the magi observed but rather metaphorically refers to David’s victories over Moab and Edom (2 Samuel 8:2, 11-14):

I see him, tough not now; I behold him, though not near: A star shall advance from Jacob, and a staff shall rise from Israel (Numbers 24:17).

Even though the star that shall advance from Jacob may not represent the star rising above Israel, seen by the magi, but symbolic representation of victorious David, it can still suggest the visible manifestation of Christ, because he is the ultimate Davidic King that God promised (2 Samuel 7:12-16; Isaiah 9:1-7;11:1-16;Luke 1:32-33).

Balaam, who foresaw the victory of Israel by David was a pagan prophet, obviously foresaw the power of God of Israel. Then, at the time of the magi, this God of Israel, who made David a triumphant king of Israel, revealed Himself to them, first by manifesting in the star rising above Israel, making it visible the magi, who were far from Israel. And it was God’s way to bring a new covenant through His Son, whose eternal reign as the ultimate Davidic King, to be further revealed and manifested. Reminding a lesson from Exodus, so that we listen to Him (Psalm 95), God shows His will to bring justice and salvation by His victorious power over the darkness of devil (Psalm 96-99). Namely, God’s manifestation to the gentiles means to show His power to all the ends of the earth, to start a new Exodus into the eternal Davidic Kingdom in heaven, through His Son, now manifesting visibly, first, through the star rising over Israel, as seen by the magi.

In fact, the Epiphany of the Lord, Christ’s visible manifestation, beyond the national border of Israel, has been prophesized, for example, through below words, especially as light:

Your own eyes shall see it, and you will say, “Great is the Lord, even beyond the land of Israel”(Malachi 1:5).

For from the rising of the sun, even to its setting, my name is great among the nations; And everywhere they bring sacrifices to my name and a pure offering: For great is my name among the nations, says the Lord of hosts (Malachi 1:11).

The people who walked in darkness have seen a great light; Upon those who lived in a land of gloom a light has shone. You have brought them abundant joy and great rejoicing; They rejoice before you as people rejoice at harvest, they exult when dividing the spoils.

For the yoke that burdened them, the pole on their shoulder, The rod of their taskmaster, you have smashed, as on the day of Midian. For every boot that tramped in battle, every cloak rolled in blood, will be burned as fuel for fire. For a child is born to us, a son is given to us; upon his shoulder dominion rests. They name him Wonder-Counselor, God-Hero, Father-Forever, Prince of Peace. His dominion is vast and forever peaceful, Upon David’s throne, and over his kingdom, which he confirms and sustains by judgment and justice, both now and forever. The zeal of the Lord of hosts will do this!

Isaiah 9:1-6 (Christmas Midnight Mass First Reading)     

And you, child, will be called prophet of the Most High, for you will go before the Lord to prepare his ways, to give his people knowledge of salvation through the forgiveness of their sins, because of the tender mercy of our Gods which the daybreak from on high  will visit us to shine on those who sit in darkness and death’s shadow, to guide our feet into the path of peace (Luke 1:76-79, from the Gospel Reading of December 24 (Luke 1:67-79, Benedictus)).

Arise! Shine, for your light has come, the glory of the Lord has dawned upon you. Though darkness covers the earth, and thick clouds, the peoples, Upon you the Lord will dawn, and over you his glory will be seen.

Nations shall walk by your light, kings by the radiance of your dawning.

Raise your eyes and look about; they all gather and come to you—Your sons from afar, your daughters in the arms of their nurses. Then you shall see and be radiant, your heart shall throb and overflow. For the riches of the sea shall be poured out before you, the wealth of nations shall come to you. Caravans of camels shall cover you, dromedaries of Midian and Ephah; All from Sheba shall come bearing gold and frankincense, and heralding the praises of the Lord (Isaiah 60:1-6, First Reading, Epiphany of the Lord).

It is evident that God is not just the God of Israel but God of the universe. Through Epiphany, He begins to reveal Himself in Christ the Son, as incarnated in the human flesh of Jesus, so that people of all nations will come to God in Christ the Son manifesting to worship him and to work in his path (Isaiah 2:2-3), as his holy servants (Isaiah 56:3-8), bringing gifts to glorify him (Isaiah 60:4-9).

The Gospel Reading (Matthew 2:1-12) describes how the magi responded the light of the incarnated Christ’s manifestation, reflecting the above prophecies of Isaiah, Malachi, and Zechariah.

In response to the beginning of God’s manifestation to the Gentiles through the star rising above Israel. Recognizing that this star signals the birth of the king of the Jews, the magi wasted not time and started their journey to make homage to the newborn king as lead by the star, bringing their respective gifts for him.

The magi’s pilgrimage journey, however, faced a serious obstacle: Herod the Great, who was greatly disturbed, feeling threatened by the king of the Jews, about whom the magi inquired him of. Herod did not want to have his power taken by another “king”, as it was given by the Roman Senate, to directly rule the Jews, under the dictate of Caesar in Rome. So, Herod asked his advisors to find our where the Christ was to be born. And, citing Micah 5:2, they told Herod, in Bethlehem. The, Herod ordered the magi to give him a report on where they find the newborn king of the Jews in Bethlehem, with an intention to kill him.

Then, the star they saw and followed to Jerusalem further led the magi to a house where the newborn king of the Jews, the incarnated Christ, was. They overjoyed to have finally reached the destination and encountered him with his mother, Mary. Prostrating themselves and paying homage to the king, they opened their respective gifts to him: gold, frankincense, and myrrh. These very expensive gifts from the magi showed that they acknowledge the newly born incarnated Christ, not only as king of the Jews but also as God and as the suffering servant, described in Isaiah 52:13-53:12. So gold for the kingship, frankincense for the divinity, and myrrh for suffering and death. Then, being warned in dream, the magi took a different route in departing, not to returning to Herod.

The magi represent us, Gentile Christians. They had been looking for a divine sign for the birth of the Christ (Messiah), the new Jewish king. The reign of Herod the Great represents the darkness of evil, as Herod was a ruthless but insecure dictator. Josephus, a Jewish historian of that time, indicates that Herod the Great, whose ancestors were Idumeans but converted to Judaism, was pathologically insecure due to narcissism. Because of his such psychological pathology, he not only ordered to kill all children of age two and under in Bethlehem and its vicinity in order to kill the newborn king of the Jews (Matthew 2:13) but also to kill his own wife, Mariamne, and other family members.

Now, what lesson can we learn from the Gospel narrative of Epiphany, the magi’s recognition of a sign of the incarnated Christ’s birth by watching the right star, which rose above Israel, taking a great risk to journey all the way to Israel, and rejoicing so greatly in encountering the Christ in Epiphany, and giving extremely expensive gifts?

Just as it is a lesson on the First Sunday of Advent (Matthew 24:377-44(A); Mark 13:33-37(B); Luke 21:25-2, 34-36(C)) to begin preparing for the coming of the incarnated Christ, the magi were vigilant in their discernment for a right sign of God’s manifestation.

Because of their pensiveness, the magi found a sign, the star. But to get to where God shows with the star from where they were was extremely difficult and could cost their lives for being attacked by wild beasts or being robbed. That is why Tobit made sure his son, Tobias, would travel with a companion he could trust (Tobit 5:15-21). Traveling afar in the days of the magi or any era during the biblical time was very dangerous. In many cases, people left their living wills before they departed for their journeys, in case they would not return home alive.

The magi were firmly resolved to make pilgrimage to where the star shone above, in order to worship him, even though they might not make it because of an unexpected fatal calamity.

Do we have the same determination to find and encounter Christ? Then, why only about 25% baptized Catholics show up for Mass in these days under the USCCB jurisdiction?  Whenever Mass is celebrated, the incarnated Christ makes “epiphany”, as bread and wine are transubstantiated into the very body and blood of Christ through epiclesis, the Holy Spirit descending from above. How many these baptized Catholics have to make a challenging journey so far as the magi did to encounter Christ at Mass? For nearly 75% of the baptized Catholics, it seems that preference is to stay in darkness and to remain blind to the light of “epiphany”.  

Another lesson is to know that our journey of faith to encounter Christ in his “epiphany” will face obstacles, because devil wants to block or even destroy our path to meet Jesus. In the case of the magi, a major obstacle was dealing with cunny Herod.

Furthermore, we cannot encounter Christ emptyhanded. The magi brought very expensive gifts for him. What about us?

Our gifts do not have to be expensive moneywise. Rather, we are to bring our best to him, because he is the King, God the Son, and Christ of ultimate sacrifice to save us. In thinking of what is our best gifts for him, remember this commandment: You shall love the Lord, your God, with your whole heart, and with your whole being, and with your whole strength (Deuteronomy 6:5).

Finally, our life shall be transformed upon encountering Christ in “epiphany”. The fact that the magi did not take the same way back but a different route, reflects a new life after making homage to the newborn king of the Jews in Epiphany. So, how has your life been transformed since you encountered the newborn King of all kings (Revelation 19:16)? 

As the feast of Epiphany traditionally marks the conclusion of Christmastide, each of us must be able to answer this question. And the fact that our post-Epiphany life is transformed means that Paschal Mystery has been revealed to us so that we become coheirs of God’s salvific and redemptive promise and responsible steward of His grace (Ephesians 3:2-3a, 5-6).

Epiphany, therefore, is a transformative theophany, so that we life a new life in Christ, who is manifesting in light. This way, we shall become light of the world (Matthew 5:14-16).

Readings before Epiphany to Close Christmastide: Christ Has Come to Bring Eternal Life and Love of God

Have you given it a thought why we read from John’s Epistles during Christmastide for the First Readings?

It is to get to know who really is the baby born of Mary, as we celebrate his birth during Christmastide.

Traditionally, Christmastide spans from the Nativity of the Lord to the Epiphany of the Lord. Liturgically, until the Baptism of the Lord. But in some traditions, especially in Latin America, Christmastide extends until the Presentation of the Lord, making Christmas celebration for 40 days. During this festive season, in order to prepare ourselves for Ordinary Time in the Liturgical Calendar, we are learning more about who Jesus is and what it means that Jesus is the Christ, the Son of God, born of Mary the Blessed Virgin, the Immaculate Conception.

As we are about to close the Christmastide First readings from the First Epistle of John, one important running theme in this Johannine epistle is that knowing Christ means to faithfully observe his commandment to love one another, as he has demonstrated to us (John 13:34). And this also means to love one another by loving God. This is why he said, putting Deuteronomy 6:5 and Leviticus 19:18 together:

You shall love the Lord, your God, with all your heart, with all your soul, and with all your mind. This is the greatest and the first commandment. The second is like it: You shall love your neighbor as yourself. The whole law and the prophets depend on these two commandments (Matthew 22:37-40).

John makes it clear that we must know who Christ is as Christians. And to know who Chris is to observe his new commandment of love. John also reminds that God is love. So in our observance of Christ’s commandment of love for one another, we emulate this truth: God is love (1 John 4:8, 16).

As disciples of Christ, as Christ’s soldiers, as beloved children of God, we conquer the world of sin, through our observance of Christ’s commandment to love one another (1 John 5:1-4). And only those who believe that Jesus is the Son of God can overcome the world (1 John 5:5).

In terms of Christ, John describes in these words:

This is the one who came through water and Blood, Jesus Christ, not by water alone, but by water and Blood (1 John 5:6a).

It is obvious that John wrote this against gnostic view of Christ, as this is to say that Christ was born and died as a human.

When he was born of Mary, the incarnated Christ came out of her birth canal with amniotic fluid and some flood. Because of this blood, Mary observed the postpartum purification commandment (Leviticus 12:2-4; Luke 2:22). And when he died, the blood and water flew suddenly from his body upon being thrashed by a spear of a soldier (John 19:14). Witnessing this

The water can represents Jesus’ baptism to identify himself with sinners, whom we has come to save, to dwell among them, and to begin his salvific ministry. The blood represents his death on the Cross, on which he shed his blood, as the Lamb of God, who takes away the sin of the world through his blood.

He died, not because he had to die. But he laid his life for us as our Good Shepherd (John 10:18) and to teach us the highest practice of love for us to imitate (John 15:13). He died to save us (Galatians 1:4).

For this, Christ was incarnated in the unblemished human flesh of Jesus out of the immaculate flesh of Mary, who was conceived without any trace of Original Sin (i.e. John 1:1, 14; Luke 2:28, 30-33, 35). And this is a strong point that John makes against gnostic heresies that denies Christ’s incarnation and humanity.

In further addressing Christ’s full humanity with his full divinity, John now connects the water and the blood to the Holy Spirit:

The Spirit is the one who testifies, and the Spirit is truth. So there are three* that testify, the Spirit, the water, and the Blood, and the three are of one accord (1 John 5:6b-8).

Though NABRE and NRSVUE simply put “three”(1 John 5:7) that testify, the version for the Greek Orthodox Church explains the “three” as, “ὁ Πατὴρ, ὁ Λόγος καὶ τὸ ἅγιον Πνεῦμα/ho Pater, ho Logos, kai to Hagion Pneuma” . Namely, the “three” means the Father, the Son (Logos), and the Holy Spirit. Therefore, as the Holy Spirit testifies, the Father, the Son, and the Holy Spirit, actually testify. And this reminds of the hypostatic triune union of the Father, and the Son, and the Holy Spirit, homoousios nature of the Trinity, that testifies for the Holy Spirit, the water, and the blood.

It is revealed that the water and the blood are not just the water and the blood as these are what the incarnated Christ, the Son of God, came by way of human birth but also flew out of his body as he died on the Cross. In fact, the water, with which was baptized parallels the Holy Spirit, so that the water is for life (i.e. John 3:5-8; 7:37-39). And the blood itself represents life (John 6:53; cf. Leviticus 17:11; Deuteronomy12:23). Indeed, it was Christ himself gave witness to the blood and the water to St. Maria Faustine Kwalska, in regard to the two rays, pale and red, radiating from his sacred heart in his image:

The two rays denote Blood and Water. The pale ray stands for the Water which makes souls righteous. The red ray stands the Blood which is the life of souls. These two rays issued forth from the very depths of My tender mercy when My agonized Heart was opened by a lance on the Cross (Diary of St. Maria Faustina, 299; cf. John 19:34).

O Blood and Water, which gushed forth from the Heart of Jesus as a fountain of Mercy for us, I trust in you! (ibid., 84)

The blood of Christ is what frees us from our sins (Revelation 1:5) and cleanses us (Revelation 7:14). It is because his blood is not ordinary human blood but the human blood with the power of the Holy Spirit, which gives life (i.e. John 6:53-56).

In regard to the water, it is important to note that the Father spoke from heaven when the incarnated Christ came by the water of baptism, with the Holy Spirit upon him (Matthew 3:16):

This is my beloved Son, with whom I am well pleased (Matthew 3:17).

The Father made it clear that the Christ is His beloved Son.  He reaffirmed this at the Transfiguration (Matthew 17:5), which was a projection of the Christ’s death and resurrection. It suggests that he come to us through the water and the blood (1 John 5:6) and died on the Cross, shed the water and his blood (John 19:34), as God’s beloved Son. And the Holy Spirit testifies and bears witness because he is the truth (John 14:17; 15:26; 16: 14).

Now John turns our attention to God’s testimony (1 John 5:9-12). But he also reminds us that our belief is a necessary condition to benefit from God’s testimony, because believers in Christ the Son have witness in themselves (1 John 5:10). It is because believing in Christ the Son, who is begotten by God, makes us God’s beloved children (1 John 5:1). This is testified by the Spirit of God with our spirit that we are children of God (Romans 8:16). And God’s testimony is:

God gave us eternal life, and this life is in his Son. Whoever possesses the Son has life; whoever does not possess the Son of God does not have life (1 John 5:11-12).

This is why the incarnated Christ came to give us life as the Living Bread of Life (John 6:51, 53-58). The fact that the incarnated Christ in Jesus was placed in a manger upon his birth (Luke 2:7) suggests this, for a manger is a feeding trough. And we possess the Son by eating this living bread of life (John 6:56; cf. 14:10, 20; 17:23).

And John explains his reason for calling us to know and believe in Christ:

I write these things to you so that you may know that you have eternal life, you who believe in the name of the Son of God (1 John 5:13).

Having read much of John’s first epistle throughout Christmastide, we sure know who that little newborn baby boy wrapped in a swaddling cloth and placed in a manger is and how he impacts our lives. And John makes it clear that the bottom line is that we are to live eternal life through our belief in him.

Mark, in the Gospel Reading (Mark 7:7-11) also reminds us that Christ the Son is going to baptize us with the Holy Spirit, and he is the beloved Son of God the Father, with the Holy Spirit. He now comes to us to impart the Holy Spirit and whatever the Father has bestowed in him, and one thing of what the Father has bestowed in the Son for us is the love to make us God’s beloved children (1 John 3:1-3). And we are to propagate this love (John 13:34; 1 John 3:11-24; 4:7-21). As Christ baptizes us with the Holy Spirit (Mark 1:8), God pours out His love into us through the Holy Spirit (Romans 5:5).