{"id":393,"date":"2014-01-03T09:53:39","date_gmt":"2014-01-03T09:53:39","guid":{"rendered":"http:\/\/www.stmarys-tallaght.ie\/site\/?p=393"},"modified":"2014-12-18T11:16:19","modified_gmt":"2014-12-18T11:16:19","slug":"commentary20140105","status":"publish","type":"post","link":"https:\/\/www.stmarys-tallaght.ie\/site\/commentary20140105\/","title":{"rendered":"Commentarry on the Second Sunday after Christmas – 5th Jan 2014"},"content":{"rendered":"

JOHN 01: 01\u201318<\/strong><\/p>\n

Christmas, Day Mass
Christmas, Second Sunday after<\/strong><\/p>\n

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TEXT<\/strong><\/p>\n

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The Word was the light of men<\/strong><\/p>\n

1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God; 3 all things were made through him, and without him was not anything made that was made. 4 In him was life, and the life was the light of men. 5 The light shines in the darkness, and the darkness has not overcome it.<\/em><\/p>\n

John the Baptist was not the light<\/strong><\/p>\n

6 There was a man sent from God, whose name was John. 7 He came for testimony, to bear witness to the light, that all might believe through him. 8 He was not the light, but came to bear witness to the light.<\/em><\/p>\n

His own did not recognise the true light<\/strong><\/p>\n

9 The true light that enlightens every man was coming into the world. 10 He was in the world, and the world was made through him, yet the world knew him not. 11 He came to his own home, and his own people received him not.<\/em><\/p>\n

Those who believed became children of God<\/strong><\/p>\n

12 But to all who received him, who believed in his name, he gave power to become children of God; 13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.<\/em><\/p>\n

The Word became flesh<\/strong><\/p>\n

14 And the Word became flesh and dwelt among us, full of grace and truth; we have beheld his glory, glory as of the only Son from the Father.<\/em><\/p>\n

The Word made flesh ranks before John<\/strong><\/p>\n

15 (John bore witness to him, and cried, \u201cThis was he of whom I said, \u2018He who comes after me ranks before me, for he was before me.\u2019\u201d)<\/em><\/p>\n

Grace & Truth came through Jesus<\/strong><\/p>\n

16 And from his fulness have we all received, grace upon grace. 17 For the law was given through Moses; grace and truth came through Jesus Christ. 18 No one has ever seen God; the only Son, who is in the bosom of the Father, he has made him known. <\/em><\/p>\n

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EXPLANATION<\/strong><\/p>\n

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Introduction: 1: 1\u201318 \u2014 Prologue: The Word was Made Flesh<\/strong><\/p>\n

The first eighteen verses of chapter 1 of John\u2019s Gospel form the Introduction or Prologue to the entire Gospel which is about Jesus, the Son of God incarnate, dying and rising, teaching and healing. These verses are a hymn or poem praising Jesus the Messiah who is the Son of God in the flesh on this earth. There are four stanzas \u2014 Jn. 1: 1\u20135 (Role of the Word); 6\u20138 (Role of John the Baptist as Witness); 9\u201314 (The Word was made flesh); 16\u201318 (What this has meant for mankind). Verse 15 is an insertion between two stanzas.<\/p>\n

That the prologue is most important is indicated by the fact that it is included in the Christmas liturgy three times: Christmas Day Mass. Second Sunday after Christmas and December 31st<\/sup>. In addition, for centuries this Gospel passage formed the Last Gospel at almost all Masses, including weekdays, until the reform of the liturgy after the Second Vatican Council when the Last Gospel was dropped in the Mass. This did not mean that it was no longer important.<\/p>\n

The five main doctrinal points are:<\/p>\n

(i)\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 the Word is a Person who is divine and eternal, that is, is God;<\/p>\n

(ii)\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 the Word became flesh, human, and lived among us in a visible manner;<\/p>\n

(iii)\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 the Word was present and active at creation and at the act of our salvation;<\/p>\n

(iv)\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 some people believe this and accept Jesus, some do not and reject him;<\/p>\n

(v)\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 John the Baptist is the outstanding witness to him.<\/p>\n

The Gospel cannot be understood unless a person accepts these five points.<\/p>\n

Seven themes are introduced and these will be developed throughout the Gospel. They are life, light, darkness, testimony, belief, glory and truth.<\/p>\n

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FIRST STANZA \u2014 Role of the Word<\/strong><\/p>\n

1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God; 3 all things were made through him, and without him was not anything made that was made. 4 In him was life, and the life was the light of men. 5 The light shines in the darkness, and the darkness has not overcome it.<\/em><\/strong><\/p>\n

\u201cIn the beginning was the Word,<\/em>\u201d \u2014 The three opening words of John\u2019s Gospel are the same as the opening words in the Book of Genesis, the first book of the Bible. This is to show that John\u2019s Prologue is about not the beginning of creation but before that; it is about eternity itself. Genesis chapter one treats of four of the seven themes, mentioned above in the Introduction, namely, light, life, darkness and the word which created. This will climax in verse 14 when \u201cthe Word<\/em>\u201d made flesh in Jesus will renew what \u201cthe Word<\/em>\u201d created with the Father (Rv. 21: 1\u20135).<\/p>\n

\u201cThe Word<\/em>\u201d was \u201cin the beginning<\/em>\u201d. That is \u201cthe Word<\/em>\u201d was present at the beginning which means that it had to exist \u201cat the beginning<\/em>\u201d. In other words, it existed before \u201cthe beginning<\/em>\u201d which is John\u2019s way of saying that \u201cthe Word<\/em>\u201d is eternal.<\/p>\n

\u201cand the Word was with God,<\/em>\u201d \u2014 \u201cthe Word<\/em>\u201d and God are distinct; they are two. \u201cThe Word<\/em>\u201d is the Son of God. God the Father and God the Son are two distinct divine persons.<\/p>\n

\u201cand the Word was God<\/em>.\u201d \u2014 The Son of God is the eternal Word of the Father. \u201cThe Word<\/em>\u201d is not different from God. \u201cThe Word<\/em>\u201d is God.<\/p>\n

Three points have been revealed \u2014 (i) \u201cthe Word<\/em>\u201d is eternal; (ii) \u201cthe Word<\/em>\u201d is distinct from God the Father; (iii) \u201cthe Word<\/em>\u201d is God; he is not different.<\/p>\n

Why was the Son of God called \u201cthe Word<\/em>\u201d? A word is a means of communication to convey ideas and thoughts that can be heard or seen. As John says, \u201cNo one has ever seen God; it is the only Son, who is nearest the Father\u2019s heart, who has made him known<\/em>.\u201d If the Son has made his Father known, then the Son is like a word and we can refer to him as \u201cthe Word\u201d. The only Son of God who, like a spoken or visible word, is the expression of God\u2019s thought. He is God\u2019s self\u2013expression. He reveals everything there is to know about God.<\/p>\n

\u201cHe was in the beginning with God<\/em>.\u201d \u2014 He was and is eternal divinity. He shared God the Father\u2019s glory: \u201cAnd now Father, glorify thou me in thine own presence with the glory which I had with thee before the world was made<\/em>\u201d (Jn. 17: 5). This shows his relationship with God the Father.<\/p>\n

\u201cAll things were made through him<\/em>\u201d \u2014 To this point the relationship of \u201cthe Word<\/em>\u201d with God the Father has been expounded. Now the relationship of \u201cthe Word<\/em>\u201d with creation is to be revealed. He had an essential and effective, divine, role in creation.<\/p>\n

In the Book of Genesis, chapter one, with each act of creation, God used a word, for example, \u201clet there be light<\/em>\u201d, \u201clet us make man\u2026<\/em>\u201d etc. This happened ten times. The word God spoke was, in the plan of God, essential for that act of creation. What the word of God conveyed was enacted into reality. The Word of God, the Second Person, played an essential role in creation<\/p>\n

\u201cand without him was not anything made that was made<\/em>.\u201d \u2014 There would have been no creation without \u201cthe Word<\/em>\u201d. \u201cThe Word<\/em>\u201d, the Son of God, the Second Person of the Blessed Trinity, was an essential Person in the act of creation.<\/p>\n

This does not mean that he was an instrument of, inferior or subject to God the Father. As the Fourth Lateran Council declared, the three Persons of the Blessed Trinity are \u201cconsubstantial [which means \u2018of the same nature\u2019], co\u2013equal, co\u2013omnipotent and co\u2013eternal\u201d. The Nicene creed states that \u201cThe Word<\/em>\u201d or Second Person of the Blessed Trinity, who became incarnate in one Lord Jesus Christ is \u201cthe Only begotten Son of God, born of the Father before all ages, God from God, Light from Light, true God from true God, begotten, not made, consubstantial with the Father; through him all things were made\u201d. He is eternal, not different from the Father but equal; in all things, divine, of the very same substance or nature as the Father, and co\u2013creator of all things.<\/p>\n

\u201cIn him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it<\/em>.\u201d \u2014 New ideas are introduced, \u201cLife<\/em>\u201d, \u201cLight<\/em>\u201d and \u201cdarkness<\/em>\u201d.<\/p>\n

\u201cLife<\/em>\u201d, God\u2019s own divine, eternal life, is his greatest gift which he wishes to impart to all human beings so that they may share in his divine nature. It is what makes them like himself. \u201cI came that they may have life, and have it abundantly<\/em>\u201d (Jn. 10: 10; 3: 16; 20: 31).<\/p>\n

The reason why the \u201cLife<\/em>\u201d is coming into the world is that the world of men is a world of \u201cdarkness<\/em>\u201d because of sin; men do not have the light of the \u201cLife<\/em>\u201d, God\u2019s \u201cLife<\/em>\u201d.<\/p>\n

\u201cLight<\/em>\u201d shares light unless a person who should receive it covers himself in darkness, sin. God\u2019s \u201cLife\u201d is like a beacon in the world of \u201cdarkness<\/em>\u201d that attracts but is thwarted by sinners who prefer the \u201cdarkness<\/em>\u201d and refuse the \u201cLight<\/em>\u201d. Nevertheless, they cannot overcome the \u201cLight<\/em>\u201d which will conquer the \u201cdarkness<\/em>\u201d.<\/p>\n

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SECOND STANZA \u2014 John the Baptist, the Witness<\/strong><\/p>\n

6 There was a man sent from God, whose name was John. 7 He came for testimony, to bear witness to the light, that all might believe through him. 8 He was not the light, but came to bear witness to the light.<\/em><\/strong><\/p>\n

\u201cThere was a man sent from God, whose name was John<\/em>.\u201d \u2014 This John was John the Baptist, the precursor of Jesus the Saviour. The annunciation of his birth (Lk. 1: 5\u201325) and the actual birth (Lk. 1: 57\u201358) show clearly his divine origin. John the Evangelist stresses his importance and divine origin by saying that he was <\/em>\u201csent from God<\/em>\u201d.<\/p>\n

\u201cHe came for testimony,<\/em>\u201d \u2014 John the Baptist came to bring a \u201ctestimony<\/em>\u201d, a message, having been sent for this purpose. Other people and sources had also been established for this specific purpose. John the Evangelist had this as one of his most important themes in his Gospel mentioning the following \u2014 John the Baptist (Jn. 1: 19\u201323; 5: 31\u201332); the Samaritan Woman (4: 39\u201342); the works of Jesus (Jn. 5: 36); the Father (Jn. 5: 37); Old Testament (5: 39. 47); the crowd (12: 17\u201319); the Holy Spirit (15: 26); and John the Evangelist (21: 24).<\/p>\n

\u201cto bear witness to the light<\/em>\u201d \u2014 This was the testimony that John the Baptist was sent to announce and which will be explained in the following words.<\/p>\n

Jesus was sent by his Father with the specific message or purpose of bringing salvation to the world. Salvation is likened to light shining in the darkness of a sinful world. John the Baptist was sent to bear witness to Jesus, the \u201cLight<\/em>\u201d of the darkened world.<\/p>\n

\u201cthat all might believe through him<\/em>.\u201d \u2014 The purpose of the proclamation of John the Baptist was to bring all people to believe in Jesus and his mission, to repent and be converted though John\u2019s preaching and his baptism of repentance. Even though the Incarnation is not mentioned specifically until verse 14, it is clear that John the Evangelist is thinking of the Incarnate Word at this point.<\/p>\n

\u201cHe was not the light<\/em>\u201d \u2014 John the Baptist was not the \u201cLight<\/em>\u201d; he was a witness, as he said, \u201cYou yourselves bear me witness, that I said, I am not the Christ, but I have been sent before him<\/em>\u201d (Jn. 1: 20\u201323; 3: 28).<\/p>\n

\u201cbut came to bear witness to the light<\/em>.\u201d \u2014 This repeats part of verse 7. The Fourth Gospel mentions the testimony of John the Baptist as many as seven times (1:6\u20138, 15, 19\u201323, 29\u201334; 35\u201336; 3:26\u201328; 5:33).<\/p>\n

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THIRD STANZA \u2014 Jesus is the True Light made Flesh<\/strong><\/p>\n

9 The true light that enlightens every man was coming into the world. 10 He was in the world, and the world was made through him, yet the world knew him not. 11 He came to his own home, and his own people received him not.<\/em><\/strong><\/p>\n

\u201cThe true light that enlightens every man was coming into the world.<\/em> \u2014 \u201cThe true light<\/em>\u201d means the authentic light which is Jesus<\/p>\n

\u201cThe world<\/em>\u201d can have several meanings in John\u2019s Gospel. The first is \u2018universe\u2019 which is the meaning in this verse. Jesus is \u201cthe true light<\/em>\u201d and he will be coming into the universe at the incarnation (\u201cthe Word was made flesh<\/em>\u201d, verse 14).<\/p>\n

\u201cHe was in the world, and the world was made through him, yet the world knew him not.<\/em>\u201d \u2014 \u201cThe Word<\/em>\u201d incarnate, Jesus, was in the universe which he had created with the Father. But the \u2018world of sinful people\u2019 (a second meaning for \u201cworld<\/em>\u201d, Jn. 3: 17) did not recognise or acknowledge him.<\/p>\n

\u201cHe came to his own home<\/em>\u201d \u2014 He came into the world of the Jews, \u201chis own home<\/em>\u201d.<\/p>\n

\u201cand his own people received him not<\/em>.\u201d \u2013A very good example of this is in chapter 8, verses 23 to the end where Jesus is in dispute with Jews whom he accuses of belonging to this world of sin, of planning to kill him, whose father is the devil, the father of lies, who accuse him of being demon\u2013possessed and who take up stones to throw at him. In Jn. 10: 31 they will take up stones a second time.<\/p>\n

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12 But to all who received him, who believed in his name, he gave power to become children of God; 13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.<\/em><\/strong><\/p>\n

\u201cBut to all who received him, who believed in his name<\/em>\u201d \u2014 To \u201creceive<\/em>\u201d Jesus is \u201cto believe in his name<\/em>\u201d which means to have faith, that is to accept that he is the Son of God and the long\u2013promised Messiah and make a commitment to be attached to him. \u201cName<\/em>\u201d refers to the person, not just his title or how he is called.<\/p>\n

\u201che gave power to become children of God<\/em>;\u201d \u2014 Those who do believe that Jesus is the Son of God and the Messiah will have life through him (Jn. 20:31). This will be a share in his divine life and so they will be the \u201cchildren of God<\/em>\u201d. (Jn. 3: 5\u20138).<\/p>\n

\u201cwho were born, not of blood nor of the will of the flesh nor of the will of man, but of God<\/em>.\u201d \u2014 People become \u201cchildren of God<\/em>\u201d, with supernatural life, not by natural birth from women (\u201cblood<\/em>\u201d), nor by sexual desire (\u201cthe will of the flesh<\/em>\u201d), nor by man\u2019s determination (\u201cthe will of man<\/em>\u201d) but by God\u2019s decision. (See Ws. 7: 1\u20132). This new birth is spiritual and referred to as \u2018the adopted children of God\u2019.<\/p>\n

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14 And the Word became flesh and dwelt among us, full of grace and truth; we have beheld his glory, glory as of the only Son from the Father.<\/em><\/strong><\/p>\n

\u201cAnd the Word became flesh and dwelt among us<\/em>,\u201d \u2014 These few words tell us, better than any others, who Jesus Christ is. He is the \u201cThe Word of God<\/em>\u201d, the Second Person of the Blessed Trinity, who fully divine from eternity, assumed a human body in time and lived as a human being on this earth.<\/p>\n

A more accurate translation than \u201cdwelt among us<\/em>\u201d would be \u201cand pitched his tent among us<\/em>\u201d, a reference to the Tent of Meeting where God lived for a while during the Exodus (Ex. 25: 8).<\/p>\n

\u201cfull of grace and truth<\/em>;\u201d \u2014 When \u201cthe Word<\/em>\u201d became flesh in Jesus he was \u201cfull of grace and truth<\/em>.\u201d By \u201cgrace<\/em>\u201d the incarnate Word was full of love that he wished to share to redeem and bring salvation to sinful man and make mankind \u201cchildren of God<\/em>\u201d. The Catechism of the Catholic Church<\/em> explains what \u201cgrace<\/em>\u201d means for those whom he calls: \u201cGrace is favour,<\/em> the free and undeserved help<\/em> that God gives us to respond to his call to become children of God, adoptive sons, partakers of the divine nature and of eternal life\u201d\u201c<\/a> <\/sup>(CCC<\/em>, 1996).<\/p>\n

\u201cThe Word<\/em>\u201d reveals the Godhead and so reveals the truth about God. Jesus is \u201cthe Word made flesh<\/em>\u201d and \u201cin Jesus Christ, the whole of God\u2019s truth has been made manifest\u201d. \u201cFull of grace and truth<\/em>,\u201d he came as the \u201clight of the world<\/em>.\u201d He is the Truth<\/em> (Jn 14: 6).<\/p>\n

By \u201ctruth<\/em>\u201d, Jesus enlightens, give light, understanding to the mind to know God better, to see mankind as it should be understood, at least in a better way, in a new light, his light.<\/p>\n

\u201cwe have beheld his glory, glory as of the only Son from the Father<\/em>.\u201d \u2014 \u201cGlory<\/em>\u201d means the presence of God visibly manifest. God did not allow his presence to be seen and so a cloud covered where he was. God\u2019s presence was seen in his incarnate Son, Jesus Christ.<\/p>\n

This \u201cglory<\/em>\u201d was seen at the transfiguration by three of the apostles but it was also seen in his miracles and teaching and in the crucifixion and resurrection, to which Jesus referred several times as his \u201cglorification\u201d.<\/p>\n

\u201cGlory as of the only Son<\/em>\u201d declares that the glory of \u201cthe Word<\/em>\u201d, the Incarnate Son is that of the Second Person of the Blessed Trinity in his fully divine and eternal state. John is emphasising that Jesus is fully divine. He was totally aware of this (Jn. 5: 18; 10: 30\u201338; 20: 28). The emphasis should not be that Jesus has a real body of flesh and blood, but that his divine nature resides in a human body. The divinity may never be sidelined.<\/p>\n

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15 (John bore witness to him, and cried, \u201cThis was he of whom I said, \u2018He who comes after me ranks before me, for he was before me.\u2019\u201d)<\/em><\/strong><\/p>\n

(John bore witness to him, and cried, \u201cThis was he of whom I said, \u2018He who comes after me ranks before me, for he was before me.<\/em>\u2019\u201d) \u2014 This verse is enclosed in brackets to show that it is inserted here where it is not part of a stanza. It is taken from Jn. 1: 30. It is placed here to bear witness to the incarnation mentioned in the previous verse.<\/p>\n

John the Baptist testifies that Jesus ranks before him as greater because he existed in his divine state from eternity (Jn. 1: 1; 8: 58; 17: 5). This is his first \u201ctestimony<\/em>\u201d in John\u2019s Gospel. It is an interlude in the Prologue.<\/p>\n

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FOURTH STANZA \u2014 Meaning of the Incarnation<\/strong><\/p>\n

16 And from his fulness have we all received, grace upon grace. 17 For the law was given through Moses; grace and truth came through Jesus Christ. 18 No one has ever seen God; the only Son, who is in the bosom of the Father, he has made him known. <\/em><\/strong><\/p>\n

\u201cAnd from his fulness have we all received, grace upon grace<\/em>.\u201d \u2014 From the divinity and humanity of Jesus all have received the two blessings, \u201cgrace upon grace<\/em>\u201d, of the New Covenant through Jesus (the first \u201cgrace<\/em>\u201d mentioned here), as well as the blessings of the Old through Moses (the second \u201cgrace<\/em>\u201d mentioned).<\/p>\n

\u201cFor the law was given through Moses; grace and truth came through Jesus Christ.<\/em>\u201d \u2014 God gave the blessings of the Old Testament Law through Moses (the second \u201cgrace<\/em>\u201d mentioned) who received it from him on Mt. Sinai. The New Testament grace came through the incarnation of divinity in Jesus. \u201cThe first man was from the earth, a man of dust; the second man is from heaven.\u201d From his conception, Christ\u2019s humanity is filled with the Holy Spirit, for God \u201cgives him the Spirit without measure.\u201d From \u201chis fullness\u201d as the head of redeemed humanity \u201cwe have all received, grace upon grace\u201d (CCC, 504).<\/p>\n

\u201cJesus Christ<\/em>\u201d \u2014 this is the first time in the prologue that his name has been explicitly mentioned.<\/p>\n

\u201cNo one has ever seen God;<\/em>\u201d \u2014 God is a pure spirit and so cannot be seen with human eyes. Jews were very strict holding this truth. When Moses asked to see the glory of God, he was told \u2014 \u201cYou cannot see my face; for man shall not see me and live.\u201d And the LORD said, \u201cBehold, there is a place by me where you shall stand upon the rock; and while my glory passes by I will put you in a cleft of the rock, and I will cover you with my hand until I have passed by; then I will take away my hand, and you shall see my back; but my face shall not be seen.<\/em>\u201d (Ex. 33: 18\u201323).<\/p>\n

\u201cthe only Son, who is in the bosom of the Father, he has made him known<\/em>.\u201d \u2014 \u201cThe only Son<\/em>\u201d, more often referred to as \u201cthe only\u2013begotten Son<\/em>\u201d, and in these verses also called \u201cthe Word<\/em>\u201d, is the one who has made him known. That is the function of \u201cthe Word<\/em>\u201d who continues that role in his incarnate state, Jesus Christ.<\/p>\n

\u201cin the bosom of the Father<\/em>\u201d \u2014 This has been translated as \u201cwho is nearest the Father\u2019s heart<\/em>\u201d.<\/p>\n

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APPLICATION<\/strong><\/p>\n

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If the question were asked, \u2018Why did God become a human being?\u2019 the answer is simple, mentioned many times in the Gospels. God became man to redeem and save sinful mankind, such was his love for all people. \u201cFor God sent the Son into the world, not to condemn the world, but that the world might be saved through him<\/em>\u201d (Jn. 3: 17). CCC 456\u2013463.<\/p>\n

The Catechism of the Catholic Church<\/em> answers this question (CCC<\/em>, 456\u2013463). Here are the headings:<\/p>\n

CCC<\/em>, 456: With the Nicene Creed, we answer by confessing: \u201cFor us men and for our salvation he came down from heaven; by the power of the Holy Spirit, he became incarnate of the Virgin Mary, and was made man<\/em>.\u201d<\/p>\n

CCC<\/em>, 457: \u201cThe Word became flesh for us in order to save us by reconciling us with God,<\/em> who \u201cloved us and sent his Son to be the expiation for our sins\u201d: \u201cthe Father has sent his Son as the Savior of the world,\u201d and \u201che was revealed to take away sins\u201d<\/p>\n

CCC<\/em>, 458: \u201cThe Word became flesh so that thus we might know God\u2019s love:<\/em> \u201cIn this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him.\u201d72<\/a><\/sup> \u201cFor God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life<\/em>.\u201d<\/p>\n

CCC<\/em>, 459: \u201cThe Word became flesh to be our model of holiness:<\/em> \u201cTake my yoke upon you, and learn from me<\/em>.\u201d \u201cI am the way, and the truth, and the life; no one comes to the Father, but by me<\/em>.\u201d74<\/a><\/sup> On the mountain of the Transfiguration, the Father commands: \u201cListen to him!<\/em>\u201d75<\/a><\/sup> Jesus is the model for the Beatitudes and the norm of the new law: \u201cLove one another as I have loved you.<\/em>\u201d76<\/a><\/sup> This love implies an effective offering of oneself, after his example\u201d.<\/p>\n

CCC<\/em>, 460: \u201cThe Word became flesh to make us \u201cpartakers of the divine nature\u201d:<\/em>78<\/a><\/sup> \u201cFor this is why the Word became man, and the Son of God became the Son of man: so that man, by entering into communion with the Word and thus receiving divine sonship, might become a son of God.\u201d79<\/a><\/sup> \u201cFor the Son of God became man so that we might become God.\u201d80<\/a><\/sup> \u201cThe only\u2013begotten Son of God, wanting to make us sharers in his divinity, assumed our nature, so that he, made man, might make men gods.\u201d<\/p>\n","protected":false},"excerpt":{"rendered":"

JOHN 01: 01\u201318 Christmas, Day Mass Christmas, Second Sunday after \u00a0 TEXT \u00a0 The Word was the light of men 1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God; 3 all things were made through him, and without<\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[45],"tags":[],"class_list":["post-393","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.stmarys-tallaght.ie\/site\/wp-json\/wp\/v2\/posts\/393","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.stmarys-tallaght.ie\/site\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.stmarys-tallaght.ie\/site\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.stmarys-tallaght.ie\/site\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/www.stmarys-tallaght.ie\/site\/wp-json\/wp\/v2\/comments?post=393"}],"version-history":[{"count":1,"href":"https:\/\/www.stmarys-tallaght.ie\/site\/wp-json\/wp\/v2\/posts\/393\/revisions"}],"predecessor-version":[{"id":625,"href":"https:\/\/www.stmarys-tallaght.ie\/site\/wp-json\/wp\/v2\/posts\/393\/revisions\/625"}],"wp:attachment":[{"href":"https:\/\/www.stmarys-tallaght.ie\/site\/wp-json\/wp\/v2\/media?parent=393"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.stmarys-tallaght.ie\/site\/wp-json\/wp\/v2\/categories?post=393"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.stmarys-tallaght.ie\/site\/wp-json\/wp\/v2\/tags?post=393"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}