Rich in Love and Ritual

The texts from the Roman Catholic Lectionary today exhort us to live in obedience to the commandments in our spiritual tradition as we reflect on the challenges for Mary as the Mother of God.

St Mary's Basilica 

The Reading from the First Letter of John proclaims The New Commandment.*

* [2:3–6] The way we may be sure: to those who claim, “I have known Christ and therefore I know him,” our author insists on not mere intellectual knowledge but obedience to God’s commandments in a life conformed to the example of Christ; this confirms our knowledge of him and is the love of God…perfected. Disparity between moral life and the commandments proves improper belief.

* [2:7–11] The author expresses the continuity and freshness of mutual charity in Christian experience. Through Christ the commandment of love has become the light defeating the darkness of evil in a new age. All hatred as darkness is incompatible with the light and Christian life. Note also the characteristic Johannine polemic in which a positive assertion is emphasized by the negative statement of its opposite.

* [2:8] Which holds true in him and among you: literally, “a thing that holds true in him and in you.” (1 John, CHAPTER 2 | USCCB, n.d.)

Psalm 96 invites all humanity to praise the glories of Israel’s God

* [Psalm 96] A hymn inviting all humanity to praise the glories of Israel’s God (Ps 96:1–3), who is the sole God (Ps 96:4–6). To the just ruler of all belongs worship (Ps 96:7–10); even inanimate creation is to offer praise (Ps 96:11–13). This Psalm has numerous verbal and thematic contacts with Is 40–55, as does Ps 98. Another version of the Psalm is 1 Chr 16:23–33. (Psalms, PSALM 96 | USCCB, n.d.)

The Gospel of Luke proclaims The Presentation in the Temple.

* [2:22–40] The presentation of Jesus in the temple depicts the parents of Jesus as devout Jews, faithful observers of the law of the Lord (Lk 2:23–24, 39), i.e., the law of Moses. In this respect, they are described in a fashion similar to the parents of John (Lk 1:6) and Simeon (Lk 2:25) and Anna (Lk 2:36–37).

* [2:22] Their purification: syntactically, their must refer to Mary and Joseph, even though the Mosaic law never mentions the purification of the husband. Recognizing the problem, some Western scribes have altered the text to read “his purification,” understanding the presentation of Jesus in the temple as a form of purification; the Vulgate version has a Latin form that could be either “his” or “her.” According to the Mosaic law (Lv 12:2–8), the woman who gives birth to a boy is unable for forty days to touch anything sacred or to enter the temple area by reason of her legal impurity. At the end of this period she is required to offer a year-old lamb as a burnt offering and a turtledove or young pigeon as an expiation of sin. The woman who could not afford a lamb offered instead two turtledoves or two young pigeons, as Mary does here. They took him up to Jerusalem to present him to the Lord: as the firstborn son (Lk 2:7) Jesus was consecrated to the Lord as the law required (Ex 13:2, 12), but there was no requirement that this be done at the temple. The concept of a presentation at the temple is probably derived from 1 Sm 1:24–28, where Hannah offers the child Samuel for sanctuary services. The law further stipulated (Nm 3:47–48) that the firstborn son should be redeemed by the parents through their payment of five shekels to a member of a priestly family. About this legal requirement Luke is silent.

* [2:25] Awaiting the consolation of Israel: Simeon here and later Anna who speak about the child to all who were awaiting the redemption of Jerusalem represent the hopes and expectations of faithful and devout Jews who at this time were looking forward to the restoration of God’s rule in Israel. The birth of Jesus brings these hopes to fulfillment.

* [2:35] (And you yourself a sword will pierce): Mary herself will not be untouched by the various reactions to the role of Jesus (Lk 2:34). Her blessedness as mother of the Lord will be challenged by her son who describes true blessedness as “hearing the word of God and observing it” (Lk 11:27–28 and Lk 8:20–21). (Luke, CHAPTER 2 | USCCB, n.d.)

Rev. Jim Caime, SJ, comments that these Christmas season readings move us from the Christmas of our childhood to the Christmas of adulthood. They place Bethlehem in honest relationship with the cross. Christmas is intimately connected to the passion, death, and resurrection—the Paschal Mystery. Each sheds light on the other. Each reveals the utter, unconditional love of God: a Love that sets us free, breaks our chains, and costs Jesus everything. And all of it is a gift.

For Prayer and Reflection:

How is Christ inviting me to grow from the Christmas of childhood wonder into a deeper, more courageous adult faith?

Where do I sense Love bringing something in my life into the light—not to judge me, but to set me free?

What might it look like for me to say “yes” to a love that costs something and transforms me in the process? (Caime, n.d.)

Don Schwager quotes “Simeon and Anna represent both sexes awaiting their Redeemer,” by Bede the Venerable, 672-735 A.D.

"Simeon and Anna, a man and a woman of advanced age, greeted the Lord with the devoted services of their professions of faith. As they saw him, he was small in body, but they understood him to be great in his divinity. Figuratively speaking, this denotes the synagogue, the Jewish people, who, wearied by the long awaiting of his incarnation, were ready with both their arms (their pious actions) and their voices (their unfeigned faith) to exalt and magnify him as soon as he came. They were ready to acclaim him and say, 'Direct me in your truth and teach me, for you are my saving God, and for you I have waited all the day' (Psalm 25:5). What needs to be mentioned, too, is that deservedly both sexes hurried to meet him, offering congratulations, since he appeared as the Redeemer of both." (excerpt from HOMILIES ON THE GOSPELS 1.18) (Schwager, n.d.)

The Word Among Us Meditation on Luke 2:22-35 comments that this isn’t the first time we see the Spirit at work in the story of Christmas. Something similar took place at the Annunciation, when the Spirit overshadowed Mary (Luke 1:35), and again at the Visitation, when the Spirit caused John the Baptist to leap in Elizabeth’s womb, and Elizabeth cried out, “Most blessed are you among women” (Luke 1:41, 42).

It’s one thing to recall and cherish the stories surrounding the birth of the Lord. Of course, we should do that—they’re a vital part of salvation history! But it’s another thing to find our own stories in the midst of this vast and glorious history. It’s another thing to discover the ways that this history has transformed your life—and can continue to do so.

It’s true: you are a coheir with Jesus of all the promises of God (Romans 8:17). So ask the Spirit to help you take hold of your heavenly inheritance!

“Come, Holy Spirit, and fill my heart just as you did for Simeon!” (Meditation on Luke 2:22-35, n.d.)

Friar Jude Winkler comments  that 1 John is a very dualistic writing contrasting light and dark goodness and sin with emphasis on keeping the commandments. The author of Gospel and Letters of John are perhaps different since, in the Gospel of John, there is only one command to believe in the only Son of God. This community is dealing with Docetism, an ancient heresy that says Jesus was not fully human and was never Incarnate. The author of 1 John asserts that if you belong to God you live God’s commandments. In the Gospel of Luke, the family goes to the Temple for two rituals of purification; for Mary because of blood shed in childbirth; for Jesus is for redemption, the first born belonged to God and was bought back with a sacrifice, for poor couples of turtledoves. In the old Ritual of Baptism, the baby was held by the Godmother who was not ritually impure. The ritual for Jesus is redemption because the first born belonged to God and was bought back with a sacrifice. The Canticle of Simeon, likely a pre-existing hymn borrowed by Luke, perhaps from a funeral liturgy, speaks to Mary about contradiction and the sword piercing her heart. The heart, in ancient times, was associated with thinking and the Word of God would pierce her thoughts. Her struggle with birthing the Son of God is in conflict with Jewish understanding of One God, Yahweh. Friar Jude comments that she believes and shows up in the Upper Room, according to Luke. Mary is therefore understanding of confusion in faith when we turn to her.

Fr. Mike Schmitz draws a parallel between the symbols in the book of Revelation and the persecution by the Roman empire of the first Christians and encourages us to hold firm in our faith. Additionally, Fr. Mike reveals the beauty of the new covenant priesthood established by Jesus and explained in Hebrews. Today’s readings are Revelation 15-17, Hebrews 5-8, and Proverbs 31:23-25.

CAC faculty member James Finley poetically envisions how Jesus is the light of the world. Sometimes we can get disheartened about ourselves, like Paul’s thorn in the flesh. While we need to do our best to get past the things that are hurtful to myself and others, can I place my faith in the love that’s infinitely in love with me and my inability to get past the stumbling place? As a matter of fact, the thorn in the flesh, the stumbling place, may be my teacher where I depend on the mercy of God that is oceanic and endless in all directions.

This then is our walk: How can I learn to be healed from what hinders me from being ever more habitually established in the divine light that shines, transcends, and utterly permeates the broken edges of my life? The very ragged edges of my heart are the configurations of the light that shines through the broken places as mercy, as amazement, and as gratitude.

Although I can’t experience it all the time, I know the importance of the daily rendezvous with God, the quiet space in which I become ever more receptively vulnerable to being instilled by this light that permeates and guides me through my days. Hopefully, this poetic expression then will be a way of helping us to sit with and be present to this light, shining into our own lives in the midst of the unresolved matters of our hearts. (Finley, n.d.)

We rely on the Wisdom of the Spirit to guide our journey that requires faith in God’s plan, hope for peace and all good, and love for all of Creation.

References

Caime, J. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved December 29, 2025, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-december-29-2025 

Finley, J. (n.d.). Living in the Light of God’s Love. Center for Action and Contemplation. Retrieved December 29, 2025, from https://cac.org/daily-meditations/living-in-the-light-of-gods-love/ 

Luke, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved December 29, 2025, from https://bible.usccb.org/bible/luke/2?22 

Meditation on Luke 2:22-35. (n.d.). Word Among Us. Retrieved December 29, 2025, from https://wau.org/meditations/2025/12/29/1461581/ 

1 John, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved December 29, 2025, from https://bible.usccb.org/bible/1john/2?3 

Psalms, PSALM 96 | USCCB. (n.d.). Daily Readings. Retrieved December 29, 2025, from https://bible.usccb.org/bible/psalms/96?1 

Schwager, D. (n.d.). The Favor of God Was upon Him. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved December 29, 2025, from https://www.dailyscripture.net/daily-meditation/ 

Fullness in Family

The texts from the Roman Catholic Lectionary today, the Feast of the Holy Family of Jesus, Mary and Joseph, challenge us to celebrate and commit to support our family.

Fullness and Family

The Reading from the Book of Sirach recalls Responsibilities to Parents.

* [3:1–16] Besides the virtues that must characterize our conduct toward God, special duties are enjoined, such as honor and respect toward parents, with corresponding blessings (vv. 1–9). By showing such respect especially to old and infirm parents (vv. 10–13), the sins of children are pardoned (vv. 14–15). Failure to honor father and mother is blasphemy and merits a curse from God (v. 16). Cf. Ex 20:12; Eph 6:2–3. (Sirach, CHAPTER 3 | USCCB, n.d.)

Psalm 128 offers thanksgiving for a fertile spouse and abundant children.

* [Psalm 128] A statement that the ever-reliable God will bless the reverent (Ps 128:1). God’s blessing is concrete: satisfaction and prosperity, a fertile spouse and abundant children (Ps 128:2–4). The perspective is that of the adult male, ordinarily the ruler and representative of the household to the community. The last verses extend the blessing to all the people for generations to come (Ps 128:5–6). (Psalms, PSALM 128 | USCCB, n.d.)

The Reading from the Letter to the Colossians exhorts us to Renunciation of Vice and support for The Christian Family.

* [3:5–17] In lieu of false asceticism and superstitious festivals, the apostle reminds the Colossians of the moral life that is to characterize their response to God through Christ. He urges their participation in the liturgical hymns and prayers that center upon God’s plan of salvation in Christ (Col 3:16). (Colossians, CHAPTER 3 | USCCB, n.d.)

The Gospel of Matthew presents the Flight of the Holy Family to Egypt and their Return from Egypt.

* [2:13–23] Biblical and nonbiblical traditions about Moses are here applied to the child Jesus, though the dominant Old Testament type is not Moses but Israel (Mt 2:15).

* [2:13] Flee to Egypt: Egypt was a traditional place of refuge for those fleeing from danger in Palestine (see 1 Kgs 11:40; Jer 26:21), but the main reason why the child is to be taken to Egypt is that he may relive the Exodus experience of Israel.

* [2:15] The fulfillment citation is taken from Hos 11:1. Israel, God’s son, was called out of Egypt at the time of the Exodus; Jesus, the Son of God, will similarly be called out of that land in a new exodus. The father-son relationship between God and the nation is set in a higher key. Here the son is not a group adopted as “son of God,” but the child who, as conceived by the holy Spirit, stands in unique relation to God. He is son of David and of Abraham, of Mary and of Joseph, but, above all, of God.

* [2:18] Jer 31:15 portrays Rachel, wife of the patriarch Jacob, weeping for her children taken into exile at the time of the Assyrian invasion of the northern kingdom (722–21 B.C.). Bethlehem was traditionally identified with Ephrath, the place near which Rachel was buried (see Gn 35:19; 48:7), and the mourning of Rachel is here applied to her lost children of a later age. Ramah: about six miles north of Jerusalem. The lamentation of Rachel is so great as to be heard at a far distance.

* [2:20] For those who sought the child’s life are dead: Moses, who had fled from Egypt because the Pharaoh sought to kill him (see Ex 2:15), was told to return there, “for all the men who sought your life are dead” (Ex 4:19).

* [2:22] With the agreement of the emperor Augustus, Archelaus received half of his father’s kingdom, including Judea, after Herod’s death. He had the title “ethnarch” (i.e., “ruler of a nation”) and reigned from 4 B.C. to A.D. 6.

* [2:23] Nazareth…he shall be called a Nazorean: the tradition of Jesus’ residence in Nazareth was firmly established, and Matthew sees it as being in accordance with the foreannounced plan of God. The town of Nazareth is not mentioned in the Old Testament, and no such prophecy can be found there. The vague expression “through the prophets” may be due to Matthew’s seeing a connection between Nazareth and certain texts in which there are words with a remote similarity to the name of that town. Some such Old Testament texts are Is 11:1 where the Davidic king of the future is called “a bud” (nēser) that shall blossom from the roots of Jesse, and Jgs 13:5, 7 where Samson, the future deliverer of Israel from the Philistines, is called one who shall be consecrated (a nāzîr) to God. (Matthew, CHAPTER 2 | USCCB, n.d.)

Jay Carney recalls his family’s difficult road trip that cannot compare to the deprivations the Holy Family faced.

This Sunday’s gospel reminds us that Jesus, Mary, and Joseph were refugees fleeing the imminent threat of political violence. The Messiah may have been a descendant of King David, but the Holy Family was not part of the ruling class. They were not among the powerful, the wealthy, or the influencers. Rather, they were poor, working-class immigrants walking by the light of faith, following their dreams, and seeking to survive in a violent, dangerous world. Like so many of our brothers and sisters on the move today.

I pray this Sunday that our church and world can, in the words of Colossians, turn a face of “compassion, kindness, humility, and gentleness” to migrants and refugees who walk in the footsteps of Jesus, Mary, and Joseph. And may we strive to “put on love” with our own families, with whom we are privileged to share life’s journey. (Carney, n.d.)

Don Schwager quotes The holy family flees to Egypt, by John Chrysostom, 547-407 A.D.

"But why was the Christ child sent into Egypt? The text makes this clear: he was to fulfill what the Lord had spoken by the prophet, 'Out of Egypt have I called my son' (Hosea 11:1). From that point onward we see that the hope of salvation would be proclaimed to the whole world. Babylon and Egypt represent the whole world. Even when they were engulfed in ungodliness, God signified that he intended to correct and amend both Babylon and Egypt. God wanted humanity to expect his bounteous gifts the world over. So he called from Babylon the wise men and sent to Egypt the holy family.

"Besides what I have said, there is another lesson also to be learned, which tends powerfully toward true self-constraint in us. We are warned from the beginning to look out for temptations and plots. And we see this even when he came in swaddling clothes. Thus you see even at his birth a tyrant raging, a flight ensuing and a departure beyond the border. For it was because of no crime that his family was exiled into the land of Egypt.

"Similarly, you yourself need not be troubled if you are suffering countless dangers. Do not expect to be celebrated or crowned promptly for your troubles. Instead you may keep in mind the long-suffering example of the mother of the Child, bearing all things nobly, knowing that such a fugitive life is consistent with the ordering of spiritual things. You are sharing the kind of labor Mary herself shared. So did the magi. They both were willing to retire secretly in the humiliating role of fugitive." (excerpt from THE GOSPEL OF MATTHEW, HOMILY 8.2) (Schwager, n.d.)

The Word Among Us Meditation on Colossians 3:12-21 asserts it is a matter of receiving the grace and mercy God offers so that we can love in ways that we can’t do on our own. It’s a matter of giving away what we’ve received.

Practically, this means treating our family members with the heartfelt compassion and patience that we have received from Christ. It means bearing with our fellow sinners because we know how much Jesus bears with us.

What a relief this is! We don’t have to pretend to be perfect. We could never do it on our own anyway. But we do have to receive from Jesus the forgiveness that can move us to extend the same mercy to our loved ones. And that will make for a holy family!

“Heavenly Father, thank you for your mercy that moves me to show mercy to my loved ones!” (Meditation on Colossians 3:12-21, n.d.)

Friar Jude Winkler comments that Sirach speaks about respect to be shown within families without resentment and frustration even when the elders begin to have failure. We need to keep trying and view it as a vocation rather than a task. The passage from Colossians presents the virtues we need in family life including compassion, gentleness, and patience. A true family requires supernatural virtues. The wife is presented subordinate to the husband in accord with the norms in the day of the author. It is not so much who is in charge but that we live an ordered life. The Holy Family escapes Herod by going to Egypt. During his reign family and thousands had been killed. They fled to Egypt where more Jews were living than in Israel. Joseph planned to return to Judea but he is warned of an evil governor and the family goes to Nazareth. Friar Jude reminds us of the differing account of the early residences of the Holy Family in Luke and Matthew after their Exile in Egypt.

Fr. Mike Schmitz continues to interpret the symbols within Revelation. He compares the story of Our Lady of Guadalupe to the woman in Revelation. Fr. Mike provides context to the letter to the Hebrews, a letter that makes the case for Jesus, explaining who he is and the beauty of what he did for us. Today’s readings are Revelation 12-14, Hebrews 1-4, and Proverbs 31:16-18.

Father Richard Rohr writes on what “being salt and light” means for Christians and all people of good will. Christ is the light that allows people to see things in their fullness. The precise and intended effect of such a light is to see Christ everywhere else. In fact, that is his definition of a true Christian. A mature Christian sees Christ in everything and everyone else. That is a definition that will never fail us, always demand more of us, and give us no reasons to fight, exclude, or reject anyone.

If we pay attention to the text, we’ll see that John’s Gospel offers a very evolutionary notion of the Christ message. Note the active verb that is used here: “The true light that enlightens every person was coming (erxomenon) into the world” (John 1:9). In other words, we’re not talking about a one-time Big Bang in nature or a one-time incarnation in Jesus, but an ongoing, progressive movement continuing in the ever-unfolding creation. Incarnation did not just happen two thousand years ago. It has been working throughout the entire arc of time and will continue. This is expressed in the common phrase the “second coming of Christ,” which was unfortunately read as a threat (“Wait till your dad gets home!”), whereas it should more accurately be spoken of as the “forever coming of Christ,” which is anything but a threat. In fact, it is the ongoing promise of eternal resurrection. (Rohr, n.d.)

We invoke the help of the Spirit as we commit to honour our family connections with care, compassion, and commitment. 

References

Carney, J. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved December 28, 2025, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-december-28-2025 

Colossians, CHAPTER 3 | USCCB. (n.d.). Daily Readings. Retrieved December 28, 2025, from https://bible.usccb.org/bible/colossians/3?12 

Matthew, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved December 28, 2025, from https://bible.usccb.org/bible/matthew/2?13 

Meditation on Colossians 3:12-21. (n.d.). Word Among Us. Retrieved December 28, 2025, from https://wau.org/meditations/2025/12/28/1460730/ 

Psalms, PSALM 128 | USCCB. (n.d.). Daily Readings. Retrieved December 28, 2025, from https://bible.usccb.org/bible/psalms/128?1 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved December 28, 2025, from https://cac.org/daily-meditations/that-by-which-we-see/ 

Schwager, D. (n.d.). An Angel of the Lord Appeared to Joseph in a Dream. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved December 28, 2025, from https://www.dailyscripture.net/daily-meditation/ 

Sirach, CHAPTER 3 | USCCB. (n.d.). Daily Readings. Retrieved December 28, 2025, from https://bible.usccb.org/bible/sirach/3?2