The Baptism of the Lord is the First Rosary Mystery of
Light. The Apostolic Letter, Rosarium mentions see
The first word for this liturgy is spirit. The second word is vocation.
The spirit of the
Sunday is Vocation Sunday.
Contemplating the vocation of
Isaiah 42:1-4, 6-7
The Servant Songs are Isaiah (1) 42:1-4; (2) 49:1-4 + 5c; (3) 40:4-9a; and (4) 52:13-53:12. Deutero-Isaiah develops his theology, until, in the fourth of the Servant Songs, salvation becomes a universal opportunity.
Deutero-Isaiah was opinionated, preferring the northern
Verse 5, unlisted in the Lectionary reference on page 122, is the first line of the Lectionary, Thus says the LORD. This undocumented movement of verses causes me to wonder about the academic rigidity, integrity, and honesty underlying the total presentation.
verse 5 Thus says the LORD…:
Moving verse 5 as if verse 5 were part of verse 1 is tricky and possibly misleading. In the Servant Songs, Deutero-Isaiah speaks in his own name, without mediation. The Lectionary mediates the Song with, thus says the LORD.
verse 1 Here is my servant whom I uphold,
my chosen one with whom I am pleased,
upon whom I have put my spirit;
he shall bring forth justice to the nations.
This is one of the suffering servant hymns. Deutero-Isaiah develops the idea of the Messiah who serves rather than reigns.
The ancient belief was that the king represented the people, in this case, the people,
Mentioning the Spirit legitimates the vocation of the Messiah that is to serve by bringing just order in society, to the nations. This will be a new creation, a new cosmogony, cut from a whole cloth in ancient thinking.
thinking through the Gospel and presenting the Gospel without sounding simply
silly. At the beginning of the 2002 Midnight Mass Christmas liturgy at Our Lady
of Mount Carmel Church,
The Nova Vulgata,
also sometimes referred to in these Personal Notes as
verse 3 A bruised reed he shall not break,
and a smoldering wick he shall not quench
At this point, the Latin has in veritatem proferet judicium, which the New Jerusalem translates as Faithfully he presents fair judgement [sic]; but the Douay-Rheims translates as he shall bring forth judgment unto truth. The truth versus politics aspects of the spiritual life is something I regard as almost the essence of sanctity. Veritatem in the Latin is truth, a word I think should always be translated within the context of surrounding political pressures. Seeking the truth within a context of countervailing political pressures is a service of education and of the educated.
Verse 5 is missing from the Lectionary references, but is translated Thus says the LORD, just before verse 1. The Latin for verse 5a has Haec dicit Dominus Deus, that the New Jerusalem translates as Thus says God, Yahweh and Douay-Rheims, Thus saith the Lord God
verse 4 until he establishes justice on the earth;
the coastlands will wait for his teaching.
waiting means that the Messiah is available for Gentiles as well as
According to the Latin, verse 4 is incomplete.
Douay-Rheims translates the complete verses 3-4 as follows:
3 The bruised reed he shall not break, and smoking flax he shall not quench: he shall bring forth judgment into truth.
4. He shall not be sad, nor troublesome, till he set judgment in the earth: and the islands shall wait for his law.
Douay-Rheims puts some punch into the gentle Messiah. There will be a time when the Messiah will be sad and troublesome.
verse 6 I the LORD, have called you for the victory of justice,
I have grasped you by the hand;
I formed you, and set you
as a covenant of the people,
a light for the nations
People would be
Verses 5 and 6 introduce
There is timelessness in the Servant Songs, Songs developed
within the constructs of the exile, but extended to a future without time. Just
as such a future is appropriate to the vocation
verse 9 The God of glory thunders,
and in his temple all say, “Glory!”
The Latin for this verse only uses the word gloriam
one time. I wonder about political pressures behind the translation.
et denudabit condensa;
et in templo eius omnes dicent gloriam.
Yahweh’s voice convulses terebinths,
strips forests bare.
In his palace all cry, glory!’
Even with the footnote in New Jerusalem, I am unable to figure out what terebinth means.
Douay-Rheims, Psalm 28
The voice of the Lord prepareth the stags: and he will discover the thick woods: and in his temple all shall speak his glory.
It looks to me as if the Lectionary is avoiding the sexuality of the first part of verse 9, something of political significance in these days of Cardinals apologizing for their roles enabling sexual abuse.
I laughed when I read the Latin, Aperiens autem Petrus os dixit, that I translated to myself, Opening his mouth, again,
verse 35 Rather, in every nation whoever fears him and acts uprightly
is acceptable to him.
For nation the Latin, again, has gente,
the root word for Gentile. The vocation
verse 36 You know the word that he sent to the Israelites
he proclaimed peace through
verse 37 what
has happened all over
The Latin has you know at the very beginning of verse 37, not in verse 36. Again, I wonder about the discrepancy.
He sent his
word to the children of
what took place throughout Judea; for he began in
That you know
transfers the vocation of
verse 8 I have baptized you with water;
he will baptize you with the Holy Spirit.”
verse 10 On coming up out of the water he saw the heavens being turn open
and the Spirit, like a dove, descending upon him.
The evangelists do not seem to agree just when the spirit descended. In the Lectionary, on the facing page, Luke 3:21-22 has
After all the people had been baptized
heaven was opened and the Holy Spirit descended upon him
in bodily form like a dove.
there is another set of readings. I am unable to decipher which will be used.
The antiphon scheduled for use at the Bethlehem Monastery of
Poor Clares in
Deutero-Isaiah wrote Isaiah 49-55 after the fall of
verse 3 Come to me heedfully
The Latin has bend your ear, that Douay-Rheims translates as incline your ear. Often the Poor Clare Sisters use an antiphon about bending their ear. The Lectionary also omits the first word of verse 1, in the Latin Heu! that I would transliterate, “Hey you!” A scholar would translate the term as “Ho!,” an attention-getting cry, something with which the Lectionary does not bother.
verse 5 so shall you summon a nation you knew not,
and nations that knew you not shall run to you.
These nations are gentes.
Vocation is a commitment into the unknown of the future, trusting in the spirit of God.
verse 7 Let the scoundrel forsake his way,
and the wicked man this thoughts
Isaiah 12:2-3, 4bcd, 5-6 Rx (3)
verse 6 Shout with exultation, O city of
verse 1 Everyone
who believes that
and everyone who loves the father
loves also the one begotten by him.
There is movement here from
verse 3 For the love of God is this,
that we keep his commandments.
verse 6b-8 The Spirit is the one who testifies,
and the Spirit is truth.
So there are three that testify,
the Spirit, the water, and the blood,
and the three are of one accord.
The spirit is the
spirit of salvation, salvation from
sin, salvation for eternal love in the love of God. This liturgy is the
beginning of the vocation of
 Even though Stuhlmueller presented this research as President of the Catholic Biblical Association, his name is misspelled, without the first “l,” on the cover of the journal. The name is properly spelled on the inside. Carroll Stuhlmueller, C.P., “Deutero-Isaiah: Major Transitions in the Prophet’s Theology and in Contemporary Scholarship," the Catholic Biblical Quarterly, Vol. 42, No. 1 (January 1980) 5.
 Carroll Stuhlmueller, C.P., Deutero-Isaiah: Major Transitions in the Prophet’s Theology and in Contemporary Scholarship," the Catholic Biblical Quarterly, Vol. 42, No. 1 (January 1980), page 23.
 Carroll Stuhlmueller, C.P., “Deutero-Isaiah: Major Transitions in the Prophet’s Theology and in Contemporary Scholarship," the Catholic Biblical Quarterly, Vol. 42, No. 1 (January 1980), page 25.
 Carroll Stuhlmueller, C.P., “Deutero-Isaiah: Major Transitions in the Prophet’s Theology and in Contemporary Scholarship," the Catholic Biblical Quarterly, Vol. 42, No. 1 (January 1980), page 21.
 Ernst Vogt, “Die Ebed-Jahweh-Lieder und ihre Erganzungen,” Est Bib 34 (1960) 882-3, as later modified in Isaias 40-55, Textus Selecti, argumentum ex vaticiniis. Cyrus Israel et Servus Domini (Romae: 1966), as cited and translated in Carroll Stuhlmueller, C.P., “Deutero-Isaiah: Major Transitions in the Prophet’s Theology and in Contemporary Scholarship," the Catholic Biblical Quarterly, Vol. 42, No. 1 (January 1980), page 24.
All quotations, indented in this manner are from National Conference of
Catholic Bishops, The Roman Missal
Restored by Decree of the Second Ecumenical Council of the Vatican and
Promulgated by Authority of Pope
 The HarperCollins Encyclopedia of Catholicism, Richard P.
 Nova Vulgata: Bibliorum Sacrorum Editio:
Sacrosancti Oecumenici Concilii Vaticani II ratione habita Iussu
 Henry Wansbrough, General Editor, The New Jerusalem Bible (New York: Doubleday, 1985).
 The Holy Bible: Translated from the Latin
Vulgate with Annotations, References, and an Historical and Chronological
Table: The Douay Version of The Old Testament, First published by the English
College at Douay, A.D. 1609: The Confraternity Edition of The New Testament: A
Revision of the Challoner-Rheims Version Edited by Catholic Scholars under the
Patronage of the Episcopal Committee of the Confraternity of Christian Doctrine
(New York: P.
 Adrian M. Leske, “Context and Meaning of Zechariah 9:9," the Catholic Biblical Quarterly, Vol. 62, No. 4 (October 2000), pages 666, 675.
General Editor, The
 Alexander Jones, General Editor, The Jerusalem Bible: Reader’s Edition (Garden City, New York: Double Day * Company, Inc., 1968).
National Conference of Catholic Bishops, The Roman Missal Restored by Decree of the Second Ecumenical Council of
the Vatican and Promulgated by Authority of Pope
 Carroll Stuhlmueller, C.P., “Deutero-Isaiah: Major Transitions in the Prophet’s Theology and in Contemporary Scholarship," the Catholic Biblical Quarterly, Vol. 42, No. 1 (January 1980), page 5.