John 3: 22-30 – Saturday after Epiphany (Audio Bible, Spoken Word)
22 ¶ After these things came Jesus and his disciples into the land of Judæa; and there he tarried with them, and baptized.
23 ¶ And John also was baptizing in Ænon near to Salim, because there was much water there: and they came, and were baptized.
24 For John was not yet cast into prison.
25 ¶ Then there arose a question between some of John’s disciples and the Jews about purifying.
26 And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come to him.
27 John answered and said, A man can receive nothing, except it be given him from heaven.
28 Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him.
29 He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice: this my joy therefore is fulfilled.
30 He must increase, but I must decrease.
Jesus and his disciples have moved south into Judea, and Jesus and John are baptizing people very near to one other. John’s location is precisely stated in these Gospel verses: he is at Aenon, an Aramaic word meaning wells, near Salim, which was to the northeast of Samaria, about thirteen miles to the south of the Sea of Galilee. In these verses, John’s Gospel develops the information given to us in the Synoptics: we learn that Jesus’ public ministry began while John the Baptist’s was current, and that there was no rivalry between Jesus and John; indeed, that John the Baptist rejoiced in Jesus’ beginning his ministry.
We may recall in reading these verses just how revolutionary John the Baptist’s teaching was, and we are reminded of the mass following John had accrued. Jesus himself followed John, a part of his movement, and was baptized by John, humbling himself in this way. Now the revolution advances a step further, as Jesus moves on from John to create his own movement. Both Jesus and John preach a gospel of repentance; both preach a baptism for the purification of sins; and both attract the crowds of normal people, the poor, the dispossessed, the everyday people, living from hand to mouth each day and praying for something better. Jesus, though, is the one to come; he is God incarnate.
When John the Baptist’s disciples worry about Jesus’ baptism – the baptism offered to the people by Jesus’ disciples – they go to John and express their anxiety. John’s response is beautiful: he is happy to know that Jesus’ time has arrived, that Jesus’ ministry has begun. John tells his disciples to see the good, telling them that nobody receives anything that isn’t given by God, that if Jesus does such beautiful things, it is because they are given by God. John reaffirms that he is not the Messiah; that he is the one sent before to prepare the way.
John compares himself to the friend of the bridegroom, who would play a part in Jewish weddings – as the best man. He is present as the wedding celebrations commence, and stands by and rejoices as the bridegroom is united with the bride. Jesus is the bridegroom. All those who come to Jesus are the bride. We, the Church, are Christ’s bride. John sees the beginning of Christ’s Church and rejoices. John’s purpose is complete. It has been the work of a lifetime, and it is a job well done. John announces with satisfaction: ‘He must increase, but I must decrease.’ It is for Jesus, now, to complete the work of God.
‘The Baptist knew his mission was one of preparing the way of the Lord; he was to fade into the background once the Messiah arrived, which he did faithfully and humbly. In the same way, a Christian, when engaged in apostolate, should try to keep out of the limelight and allow Christ to seek men out; he should be always emptying himself, to allow Christ fill his life. “It is necessary for Christ to grow in you, for you to progress in your knowledge and love of him: for, the more you know him and love him, the more he grows in you. […] Therefore, people who advance in this way need to have less self-esteem, because the more a person discovers God’s greatness the less importance he gives to his own human condition” (St Thomas Aquinas, “Commentary on St John, in loc.”).’ (From the Navarre Bible commentary.)
Almighty, ever-living God,
through Christ your Son you made of us a new creation.
Shape us, then, in his likeness,
since in him our human nature now lives in you.
Through Christ our Lor
The image of children in these Bible verses is curious. We could read the lines as suggesting childishness, with one group of children expecting to amuse another and reacting peevishly when those others do not move according to the music they play. We could more broadly read these verses as suggesting a disconnect between various children, a failure of communication, recognition, response, which is emblematic of Christ and his followers and those who reject him …
Technically accomplished, stylistically brilliant, Tomàs’s ‘Gospel’ is at once a tale of hope in the discovery of love in Jesus – of hope in redemption, forgiving, forgetting, and denial – and it is a journey through those troubled, complex regions of the disappearing centre of Catholic faith [ … ]
John 4:13-14 (KJV) ‘Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again: But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.’ Introduction to the Life of Saint Bernadette Saint Bernadette Soubirous, a humble peasant girl from Lourdes, France, lived her life of faith, humility, and divine grace. Born on January 7, 1844, in the small town of Lourdes, Bernadette was the eldest of nine children in a poor and struggling family. Her father, François Soubirous, was a miller, and her mother, Louise, a laundress. The family lived in a former prison cell known as the Cachot, a damp and cramped space, according to their dire financial situation. Despite their poverty, the Soubirous family was deeply rooted in their Christian faith, a foundation that would profoundly shape Bernadette’s life and spiritual journey. Bernadette’s early years were marked by significant health challenges. She suffered from asthma and other respiratory ailments, which often left her weak and unable to attend school regularly. This lack of formal education meant that Bernadette struggled with reading and writing, and her understanding of Christian doctrine was limited. Nevertheless, she possessed a remarkable simplicity and purity of heart, qualities that would make her an ideal recipient of divine revelations. Bernadette’s life changed irrevocably on February 11, 1858, when she experienced the first of eighteen apparitions of the Blessed Virgin Mary at the grotto of Massabielle. On that cold winter day, Bernadette, her sister Toinette, and a friend were gathering firewood near the grotto when she heard a rustling sound and saw a beautiful lady dressed in white with a blue sash, holding a rosary. The lady, who later identified herself as the Immaculate Conception, appeared to Bernadette over the course of several months, delivering messages of penance, prayer, and the need for a chapel to be built at the site. Despite initial skepticism from her family and the local authorities, Bernadette remained steadfast in her account of the apparitions, enduring intense scrutiny and even ridicule. The apparitions drew enormous attention. Soon, people from all over France and beyond began to visit Lourdes, hoping to witness a miracle. One of the most significant messages conveyed by the Virgin Mary to Bernadette was the instruction to dig in the ground near the grotto, which led to the discovery of a spring. This spring, believed to have healing properties, became the focal point of the pilgrimage to Lourdes. Many miraculous healings have been attributed to the waters of Lourdes, reinforcing the belief in Bernadette’s visions and the sanctity of the site. As the apparitions concluded, Bernadette’s life took a different turn. In 1866, she joined the Sisters of Charity in Nevers, taking the name Sister Marie-Bernard. Her time in the convent was marked by continued poor health and humility, as she carried out menial tasks and lived a life of quiet service. Despite her physical suffering, Bernadette remained devout and accepted her hardships with grace, often repeating the phrase, “I am happier here in my little corner of the convent.” Her unwavering faith and dedication to her religious duties exemplified the depth of her spiritual commitment. Bernadette Soubirous passed away on April 16, 1879, at the age of 35, after a prolonged battle with tuberculosis. Her legacy, however, endured far beyond her earthly life. In 1933, she was canonized as a saint by Pope Pius XI, recognized for her humility, faith, and the miraculous events associated with her life. Today, millions of pilgrims flock to Lourdes each year, seeking spiritual renewal and physical healing at the site of her visions. Saint Bernadette’s life continues to inspire countless individuals around the world, reminding us of the power of faith, the virtue of humility, and the enduring presence of divine grace in our lives. To Visit Lourdes Visiting Lourdes, in the picturesque foothills of the Pyrenees in southwestern France, is an experience that transcends the physical journey, drawing pilgrims into a profound spiritual adventure. The small town, known for the Marian apparitions witnessed by Saint Bernadette Soubirous in 1858, has become one of the world’s most revered pilgrimage sites. As we approach the Sanctuary of Our Lady of Lourdes, the atmosphere is imbued with a palpable sense of reverence and anticipation. The grand basilicas, the tranquil Grotto of Massabielle and the gently flowing waters of the miraculous spring together create a sacred environment that invites reflection, prayer, and a deep connection with the divine. The focal point of any visit to Lourdes is the Grotto, where Bernadette experienced the apparitions of the Blessed Virgin Mary. Here, pilgrims can touch the rock face, light candles, and drink or bathe in the spring’s water, believed to possess healing properties. The profound silence and sense of sacredness at the Grotto allow visitors to contemplate their faith, seek solace and find spiritual renewal. The Rosary Basilica, with its mosaics, and the Basilica of the Immaculate Conception, perched above the Grotto, offer spaces for communal worship and personal meditation. The nightly candlelight processions, where pilgrims from around the globe unite in prayer and song, highlight the universal bond of faith and hope that Lourdes represents. Beyond its physical beauty and historical significance, visiting Lourdes offers a deeply personal and transformative experience. Pilgrims often arrive burdened with ailments, grief, or spiritual crises, seeking comfort and miracles. The stories of healing and faith that emerge from Lourdes are testimonies to the enduring power of belief and the intercession of the Blessed Virgin Mary. The communal aspect of the pilgrimage—sharing meals, prayers, and stories with fellow believers—fosters a sense of solidarity and mutual support. For many, the visit to Lourdes is a journey of healing, not only of the body but also of the soul, providing a renewed sense of purpose, peace, and spiritual clarity that lingers long after returning home. Prayer With Saint Bernadette Prayer for Intercession Dear […]
