John 1: 6-8, 19-28
6 ¶ There was a man sent from God, whose name was John.
7 The same came for a witness, to bear witness of the Light, that all men through him might believe.
8 He was not that Light, but was sent to bear witness of that Light.
19 ¶ And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?
20 And he confessed, and denied not; but confessed, I am not the Christ.
21 And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No.
22 Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?
23 He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias.
24 And they which were sent were of the Pharisees.
25 And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?
26 John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not;
27 He it is, who coming after me is preferred before me, whose shoe’s latchet I am not worthy to unloose.
28 These things were done in Bethabara beyond Jordan, where John was baptizing.
The message of this Sunday’s Gospel is so clear and so perfect. John has come to prepare the way of the Lord. He is not the Lord; he is come to prepare his way, the way of Christ.
The opening of John’s Gospel may be heard this week as a beautiful restatement from a new point of view of the message of the coming of the Lord and the beginning of Christ’s ministry. We hear again that John is not himself the Messiah. We hear that he has such a great and wonderful following of people awaiting the Messiah. We know that these, the Jewish people, must have been so very anxious in their expectation of the Messiah. We hear additionally of those entrenched and conservative forces who will seek to destroy Christ, and so paradoxically play their part in bringing about our salvation. And John like Mark may indeed seem to be recounting the events of Christ’s life as it were as if seeing Christ’s whole ministry through the lens of his crucifixion and resurrection.
The perspectives of Mark and John are, though, quite different, and beautifully complementary. Perhaps it is fair to say that, while Mark races toward the crucifixion in a linear narrative time frame, with John Christ’s essential transcendence is presented to the listener as it were from the first word.
We are truly privileged to think of how we as Christians look to the coming of our Lord Jesus Christ with great confidence: that we know our Lord is with us; we know that we have this great light, the light of Christ, to carry with us through our lives. The Word has been given to us. The Word is with us. (Let us watch!)
And so much of this Gospel reading, and also especially of the reading from Isaiah, must resonate with us today. We are in the wilderness. We walk at times in such darkness. It is with such eager expectation that we look to our Lord.
As Advent continues, we look to make ourselves fitting to receive Jesus. We wish to clothe ourselves, metaphorically speaking, in a way that is fitting to receive our Lord, to become an appropriate bride for the bridegroom. In a sense, we imagine ourselves to be in the position of those people who once sought reconciliation through the baptism of John. So we acknowledge our sins and seek reconciliation. It is a most perfect time now to confess our human frailties to God and seek forgiveness. It is a most perfect time also to recall our baptism and once more to renew our baptismal promises.
John’s Gospel is a tremendous text. It is steeped both in the Jewish world and also in the philosophy of the Gentiles, of those Jesus came to heal who prior to his incarnation lived beyond the faith in God. Often employing the terminology and the philosophical traditions of the Greek people, it is a great reaching out to all people. Isaiah’s prophecies have been fulfilled in ways which perhaps Isaiah could have hardly imagined.
John’s Gospel is often seen as being quite abstract, but we have such wonderful specific details here to help us to know that this Gospel is truly a witness of Christ. Read or listened to closely, we hear again John’s message, especially when he is challenged by the Pharisees and the scribes, by Jewish orthodoxy, by the authorities associated with the Jerusalem Temple, that he is merely a vehicle preparing us all for the coming of God the Son.
John did not claim to be other than what he was. Let us now keep John’s message with us as we celebrate Advent. Let us remember our baptism, pray that the Holy Spirit may be with us, confess our sins and seek reconciliation and accept Christ’s forgiveness. We are only what we are also. We cannot really be other than what we are, but what we are, when we are true to ourselves, is wonderful. We may be confident that Christ will, for all our limitations, live with us all.
‘It was not enough for God to give us his Son merely to point out the way. He made the Son himself the way, so that you might journey with him as your guide, as he walks in his own way.’ St Augustine
Dear Jesus, You have taught us the value of each person and the importance of justice. Open my eyes to see the suffering and injustice around me. Fill my heart with compassion and the desire to act. Help me to stand up for those who are oppressed and marginalized, to speak out against injustice, and to work tirelessly for a world that reflects your love and justice. Guide my steps and use my voice to bring about change. May your spirit of justice be my guide, and may I be a beacon of your love in a world that so desperately needs it [ … ]
Christian Art | A Boy At Prayer Receives Communion | Eucharist | Jesus Saves Office Of Readings | Easter Saturday | A Reading From The Instructions To The Newly Baptized At Jerusalem | The Bread of Heaven and the Cup of Salvation ‘The bread of heaven and the cup of salvation.’ Commentary on the Jerusalem Catechesis | The Instructions To The Newly Baptized At Jerusalem The Bread of Heaven and the Cup of Salvation The reading from the Jerusalem Catecheses offers a luminous and powerful reflection on the mystery of the Eucharist, the sacrament at the very heart of Christian life. Attributed traditionally to Saint Cyril of Jerusalem, these catecheses were designed to unfold the hidden mysteries of the faith to those who had newly received baptism and first communion at the Easter Vigil. The context is important: these were not casual theological musings, but careful, pastoral teachings meant to anchor the newly-initiated in the life-giving truths they had just entered into. The heart of this passage is the unwavering assertion of the Real Presence of Christ in the Eucharist. Cyril does not argue cautiously; he proclaims boldly: ‘Since Christ himself has declared the bread to be his body, who can have any further doubt?’ In an era where some were tempted to interpret Christ’s words metaphorically, Cyril insists on a straightforward, literal faith. Christ’s own words — ‘This is my body… this is my blood’ — are treated as sufficient warrant for full-hearted belief. There is no room for skepticism: to doubt the Eucharist is, by implication, to doubt Christ himself. This teaching reflects a deep continuity with the apostolic faith. Already in the New Testament, St. Paul affirms, ‘The bread that we break, is it not a participation in the body of Christ?’ (1 Corinthians 10:16) The Eucharist is not a mere symbol among symbols, but a sacramental participation in the living Christ. Saint Cyril continues this tradition, reinforcing that the Eucharistic elements, though appearing to human senses as bread and wine, are indeed the body and blood of the Lord. This appeals directly to the primacy of faith over sight, recalling Paul’s teaching that Christians ‘walk by faith, not by sight’ (2 Corinthians 5:7). Moreover, the catechesis emphasizes the transformative power of the Eucharist. In receiving Christ’s body and blood, the believer is made a ‘bearer of Christ’ — a Christophoros. Here, the early Church’s mystical understanding of the sacraments is beautifully clear: to receive the Eucharist is not only to commemorate Christ, but to be conformed to him, to be transfigured into his likeness. Saint Peter’s phrase that Christians are made ‘partakers of the divine nature’ (2 Peter 1:4) finds vivid application here: the Eucharist draws us into the very life of God. Cyril is also careful to explain how the Old Testament prefigurations — the showbread in the Temple, the manna in the desert — point to the fullness of the Eucharist. The showbread, which had meaning under the old covenant, gave way before the true ‘bread from heaven’ that Christ provides (John 6:32-35). This biblical typology strengthens the catechesis, showing that the Eucharist was not a novelty, but the culmination of God’s long preparation of his people. What was hinted at in figures has now been given in fullness. The dual effect of the Eucharist — sanctifying both body and soul — is also beautifully emphasized. The bread sanctifies the body; the Word sanctifies the soul. This integrated vision of human nature, so typical of patristic thought, avoids any dualism that would prize the soul over the body. Salvation in Christ is for the whole person. The Eucharist thus nourishes human beings at every level, preparing them not just for a spiritual existence, but for the resurrection of the body and life everlasting. The passage ends with a tender exhortation to interior purity. Echoing Paul’s words that Christians should examine themselves before receiving the body and blood of the Lord (1 Corinthians 11:28), Cyril urges his hearers to cleanse their consciences. Only with a pure heart can the Christian ‘be transformed from glory to glory’ — an allusion to 2 Corinthians 3:18 — contemplating the Lord’s glory and being conformed more and more to his image. This Holy Saturday reading, poised on the edge of the Easter Vigil, is profoundly fitting. The catechumen, freshly baptized and anointed, stands ready to partake of the Eucharist for the first time. The reading calls him or her — and by extension, all of us — to approach the altar with wonder, reverence, and firm faith, recognizing that in the humble forms of bread and wine is contained the infinite love and life of God. As the Church sings at every Mass: ‘Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed.’ In the Eucharist, the word has been spoken; the healing has been given; the divine life has been offered. To Christ Jesus, true bread from heaven, be all glory and praise, now and forever. Amen. Living Memory | Pope Francis And The Eucharistic Mystery The spirit of the Jerusalem Catecheses finds a vibrant echo in the teaching of Pope Francis, who often returns to the centrality of the Eucharist in Christian life. In his apostolic exhortation Evangelii Gaudium (2013), Francis calls the Eucharist ‘not a prize for the perfect but a powerful medicine and nourishment for the weak’ (§47). This insight harmonizes deeply with the tone of the early Church’s catechesis: the Eucharist is offered not as a reward for the righteous but as the necessary food for pilgrims on the journey of faith — those who, like the neophytes of Jerusalem, are continually being transformed by grace. Moreover, Pope Francis stresses that the Eucharist is an encounter with Christ that transforms the believer into a living member of his Body. In a 2018 homily on the Feast of Corpus Christi, he spoke these striking words: ‘The Eucharist is simple food, like […]
Jesus promises his disciples that they shall be persecuted. It is an extraordinary knowledge to impose. We might wonder at the courage and bravery inspired by Jesus in these most early Christians to witness Jesus Christ and to be the first Christian Church. Gradually, through his time with his disciples, Jesus teaches his disciples to anticipate and to understand the crucifixion – the Christian Cross [ … ]
