St John XXIII Catholic Parish Church in Miramar, FL USA

Meditation of the Week

 

January 8, 2017

THE MYSTERIES OF JESUS' INFANCY

Catechism of the Catholic Church
Articles 527 – 531

Jesus' circumcision, on the eighth day after his birth (Cf. Lk 2:21), is the sign of his incorporation into Abraham's descendants, into the people of the covenant. It is the sign of his submission to the Law (Cf.  Gal 4:4) and his deputation to Israel's worship, in which he will participate throughout his life. This sign prefigures that "circumcision of Christ" which is baptism (Cf. Col 2:11-13).
 
The Epiphany is the manifestation of Jesus as Messiah of Israel, Son of God and Savior of the world. the great feast of Epiphany celebrates the adoration of Jesus by the wise men (magi) from the East, together with his baptism in the Jordan and the wedding feast at Cana in Galilee (Mt 2:1; cf. LH, Epiphany, Evening Prayer II, Antiphon at the Canticle of Mary). In the magi, representatives of the neighboring pagan religions, the Gospel sees the first-fruits of the nations, who welcome the good news of salvation through the Incarnation. the magi's coming to Jerusalem in order to pay homage to the king of the Jews shows that they seek in Israel, in the messianic light of the star of David, the one who will be king of the nations (Cf Mt 2:2; Num 24:17-19;  Rev 22:16). Their coming means that pagans can discover Jesus and worship him as Son of God and Savior of the world only by turning towards the Jews and receiving from them the messianic promise as contained in the Old Testament (Cf  Jn 4 22;  Mt 2:4-6). The Epiphany shows that "the full number of the nations" now takes its "place in the family of the patriarchs", and acquires Israelitica dignitas (St. Leo the Great, Sermo 3 in epiphania Domini 1-3, 5: PL 54, 242; LH, Epiphany, OR; Roman Missal, Easter Vigil 26, Prayer after the third reading) (is made "worthy of the heritage of Israel").
 
The presentation of Jesus in the temple shows him to be the firstborn Son who belongs to the Lord (Cf. Lk 2:22-39; EX 13:2, 12-13). With Simeon and Anna, all Israel awaits its encounter with the Savior - the name given to this event in the Byzantine tradition. Jesus is recognized as the long-expected Messiah, the "light to the nations" and the "glory of Israel", but also "a sign that is spoken against" the sword of sorrow predicted for Mary announces Christ's perfect and unique oblation on the cross that will impart the salvation God had "prepared in the presence of all peoples".
 
The flight into Egypt and the massacre of the innocents ( Cf. Mt 2:13-18) make manifest the opposition of darkness to the light: "He came to his own home, and his own people received him not ( Jn 1:11)." Christ's whole life was lived under the sign of persecution. His own share it with him ( Cf. Jn 15:20). Jesus' departure from Egypt recalls the exodus and presents him as the definitive liberator of God's people (Cf. Mt 2:15; Hos 11:1.
 
(THE MYSTERIES OF JESUS' HIDDEN LIFE)
 
During the greater part of his life Jesus shared the condition of the vast majority of human beings: a daily life spent without evident greatness, a life of manual labor. His religious life was that of a Jew obedient to the law of God (Cf. Gal 4:4), a life in the community. From this whole period it is revealed to us that Jesus was "obedient" to his parents and that he increased in wisdom and in stature, and in favor with God and man ( Lk 2:51-52)."

 

 

8 de Enero, 2017

LOS MISTERIOS DE LA INFANCIA DE JESÚS

CATESISMO DE LA IGLESIA CATOLICA
Artículos 527 – 531

La Circuncisión de Jesús, al octavo día de su nacimiento (cf. Lc 2, 21) es señal de su inserción en la descendencia de Abraham, en el pueblo de la Alianza, de su sometimiento a la Ley (cf. Ga 4, 4) y de su consagración al culto de Israel en el que participará durante toda su vida. Este signo prefigura "la circuncisión en Cristo" que es el Bautismo (Col 2, 11-13).

La Epifanía es la manifestación de Jesús como Mesías de Israel, Hijo de Dios y Salvador del mundo. Con el bautismo de Jesús en el Jordán y las bodas de Caná (cf. Solemnidad de la Epifanía del Señor, Antífona del "Magnificat" en II Vísperas, LH), la Epifanía celebra la adoración de Jesús por unos "magos" venidos de Oriente (Mt 2, 1) En estos "magos", representantes de religiones paganas de pueblos vecinos, el Evangelio ve las primicias de las naciones que acogen, por la Encarnación, la Buena Nueva de la salvación. La llegada de los magos a Jerusalén para "rendir homenaje al rey de los Judíos" (Mt 2, 2) muestra que buscan en Israel, a la luz mesiánica de la estrella de David (cf. Nm 24, 17; Ap 22, 16) al que será el rey de las naciones (cf. Nm 24, 17-19). Su venida significa que los gentiles no pueden descubrir a Jesús y adorarle como Hijo de Dios y Salvador del mundo sino volviéndose hacia los judíos (cf. Jn 4, 22) y recibiendo de ellos su promesa mesiánica tal como está contenida en el Antiguo Testamento (cf. Mt 2, 4-6). La Epifanía manifiesta que "la multitud de los gentiles entra en la familia de los patriarcas"(San León Magno, Sermones, 23: PL 54, 224B ) y adquiere la israelitica dignitas (la dignidad israelítica) (Vigilia pascual, Oración después de la tercera lectura: Misal Romano).

La Presentación de Jesús en el Templo (cf. Lc 2, 22-39) lo muestra como el Primogénito que pertenece al Señor (cf. Ex 13,2.12-13). Con Simeón y Ana, toda la expectación de Israel es la que viene al Encuentro de su Salvador (la tradición bizantina llama así a este acontecimiento). Jesús es reconocido como el Mesías tan esperado, "luz de las naciones" y "gloria de Israel", pero también "signo de contradicción". La espada de dolor predicha a María anuncia otra oblación, perfecta y única, la de la Cruz que dará la salvación que Dios ha preparado "ante todos los pueblos".

La Huida a Egipto y la matanza de los inocentes (cf. Mt 2, 13-18) manifiestan la oposición de las tinieblas a la luz: "Vino a su Casa, y los suyos no lo recibieron"(Jn 1, 11). Toda la vida de Cristo estará bajo el signo de la persecución. Los suyos la comparten con él (cf. Jn 15, 20).

Su vuelta de Egipto (cf. Mt 2, 15) recuerda el éxodo (cf. Os 11, 1) y presenta a Jesús como el liberador definitivo.

(Los misterios de la vida oculta de Jesús)

Jesús compartió, durante la mayor parte de su vida, la condición de la inmensa mayoría de los hombres: una vida cotidiana sin aparente importancia, vida de trabajo manual, vida religiosa judía sometida a la ley de Dios (cf. Ga 4, 4), vida en la comunidad. De todo este período se nos dice que Jesús estaba "sometido" a sus padres y que "progresaba en sabiduría, en estatura y en gracia ante Dios y los hombres" (Lc 2, 51-52).

 

 


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Saint John XXIII Catholic Parish Church, 16800 Miramar Parkway, Miramar, Florida 33027
Fr. Enest Biriruka (Pastor)
Fr. John W. Juszczak (Parochial Vicar)
Victor Lopez (Deacon)
Mario Ganuza (Deacon)
Mrs. Kathlyn Cabrisas (Dir. of Ministries)
Mrs. Catalina Pereda (Parish Secretary)

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