Memorial of Saints Basil the Great and Saint Gregory Nazianzen, Bishops and Doctors of the Church

“Saints Basil and Gregory”
Artist and Date UNKNOWN

Alternate Proper for the Memorial of Sts. Basil the Great

And Gregory Nazianzen

Readings for January 2^nd [1][2]

Readings from the Jerusalem Bible

Readings and Commentary:[3]

Reading 1: 1 John 2:22-28

Who is the liar?

Whoever denies that Jesus is the Christ.

Whoever denies the Father and the Son, this is the antichrist.

Anyone who denies the Son does not have the Father,

but whoever confesses the Son has the Father as well.

Let what you heard from the beginning remain in you.

If what you heard from the beginning remains in you,

then you will remain in the Son and in the Father.

And this is the promise that he made us: eternal life.

I write you these things about those who would deceive you.

As for you,

the anointing that you received from him remains in you,

so that you do not need anyone to teach you.

But his anointing teaches you about everything and is true and not false;

just as it taught you, remain in him.

And now, children, remain in him,

so that when he appears we may have confidence

and not be put to shame by him at his coming.

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Commentary on 1 Jn 2:22-28

The first paragraph of this reading from St. John’s first epistle is important in that it clearly establishes the sameness of essence in God the Father and God the Son.  Anyone who denies one denies both and anyone who teaches that neither exists is a “False Teacher.”

St. John continues encouraging his followers to remain faithful to what they were taught about the Father and the Son.  In doing so they open the door to Eternal Life, in doing so they may stand with confidence before the Son when he returns on the last day.

There is in the selection regarding false teaching, a definition of the antichrist as one who denies the Father and the Son. This would seem to indicate that the Johannine community was being assailed by teachers of false doctrines. St. John goes on to encourage them to remember that Jesus is the Son of God, the Anointed One and that they in turn have been anointed in His name. There is the implication although not explicit definition of the Holy Spirit as well; “his anointing teaches you about everything and is true and not false”.

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Responsorial Psalm: Psalm 98:1, 2-3ab, 3cd-4

R. (3cd) All the ends of the earth have seen the saving power of God.

Sing to the LORD a new song,

for he has done wondrous deeds;

His right hand has won victory for him,

his holy arm.

R. All the ends of the earth have seen the saving power of God.

The LORD has made his salvation known:

in the sight of the nations he has revealed his justice.

He has remembered his kindness and his faithfulness

toward the house of Israel.

R. All the ends of the earth have seen the saving power of God.

All the ends of the earth have seen

the salvation by our God.

Sing joyfully to the LORD, all you lands;

break into song; sing praise.

R. All the ends of the earth have seen the saving power of God.

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Commentary on Ps 98:1, 2-3ab, 3cd-4

Psalm 98 is a song of praise and thanksgiving. We see in this selection how God is praised for the strength he lends his people and the salvation he brings to those who are faithful. The psalm rejoices in God’s salvation. The Lord has revealed his compassion toward the people and they sing his praises in response. As the Hebrews saw this as salvation for the people of Israel from its enemies, we see the deeper expression of God’s love as he sent his Son for salvation and justice for the whole world.”

We are still in the Christmas season and the New Song is still being sung in Psalm 98. This is a great example of how we, heirs to the Judeo-Christian truth can see clearly in these ancient texts the references to the Christ; “The Lord has made his salvation known”. It is this event about which we; “Sing joyfully to the Lord.”

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Gospel: John 1:19-28

And this is the testimony of John.

When the Jews from Jerusalem sent priests and Levites to him

to ask him, “Who are you?”

He admitted and did not deny it, but admitted,

“I am not the Christ.”

So they asked him,

“What are you then? Are you Elijah?”

And he said, “I am not.”

“Are you the Prophet?”

He answered, “No.”

So they said to him,

“Who are you, so we can give an answer to those who sent us?

What do you have to say for yourself?”

He said:

“I am the voice of one crying out in the desert,

‘Make straight the way of the Lord,’

as Isaiah the prophet said.”

Some Pharisees were also sent.

They asked him,

“Why then do you baptize

if you are not the Christ or Elijah or the Prophet?”

John answered them,

“I baptize with water;

but there is one among you whom you do not recognize,

the one who is coming after me,

whose sandal strap I am not worthy to untie.”

This happened in Bethany across the Jordan,

where John was baptizing.

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Commentary on Jn 1:19-28

This is the formal introduction to St. John’s Gospel.  In it the author addresses the question of St. John the Baptist’s role in God’s plan.  The Jews from Jerusalem (Priests and Levites from the Temple) ask the Baptist who he is.  It is John’s humility or perhaps his own lack of understanding that he does not even admit to being a prophet (although the language did say “The Prophet, most likely Moses).  In one breath he denies the title and in the very next he quotes the Prophet Isaiah as being one sent to herald the coming of the Messiah. (It is almost certain that given the Baptist’s appearance and demeanor, some of the Jews from Jerusalem were convinced he was Elijah whose coming was thought to be the sign that the Messiah was at hand.)

In union with the synoptic Gospels of Matthew, Mark, and Luke; John’s Gospel now relates the Baptist telling those who question him that there is one coming after him who is greater than he.  The one who follows comes with a better baptism.  He does not say, as the synoptic Gospels do that the Christ will baptize with the Holy Spirit.

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Reflection:

For many of us, today we go back to the routine interrupted by our anticipation, preparation, and celebration of the events of a week ago. The Church continues to celebrate the Nativity event for one more day yet, holding on to the joy that is the birth of our Lord until we celebrate the feast of the Epiphany.

While the Church continues its celebration we face our work, home or school with, hopefully renewed vigor and some resolutions for the New Year. With any luck our Advent exercise let us know we needed to include some spiritual element with the weight loss, spend less, or save more resolutions so popular and so difficult to follow through on.

It is rather appropriate that we are given, on this first day following the great Solemnity of Mary, what seems to be a Gospel story about the very beginning. John’s mission leads us, almost immediately; to the Baptism of the Lord (we will celebrate that event a week from this Sunday – Epiphany). With the Baptism of the Lord we are launched into Jesus’ formal ministry as an adult and all that we promised during Advent must be ready to begin the short assault on secular humanism over the winter months until we reach our Lenten celebrate where the snow will melt and new crops will be planted. We are in training, like athletes before the big game. Let us take pages from the books of the Saints like Gregory and Basil, the two friends whose feast day we celebrate.  In their honor we conclude our reflection today with the concluding prayer for companions in Christ as presented in the Liturgy of the Hours:

God our Father,

you inspired the Church

with the example and teaching of your saints Basil and Gregory. 

In humility may we come to know your truth

and put it into action with faith and love.

Grant this through our Lord Jesus Christ, your Son,

who lives and reigns with you and the Holy Spirit,

one God for ever and ever. – Amen

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[1] ALTRE

[2] The icon is “Saints Basil and Gregory” Artist and Date UNKNOWN

[3] The readings are taken from the New American Bible with the exception of the Psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This re-publication is not authorized by USCCB and is for private use only.