יֵשׁוּעַ

SCRUTATIO SCRIPTURAE

יֵשׁוּעַ 

YESHUA

Scrutatio 

for the 

GREAT FEAST OF THE MOST HOLY NAME 

OF OUR LORD JESUS CHRIST

Readings from the Anglican Book of Common Prayer

Exodus 34:1-8 / Psalm 8 / Romans 1:1-7 or Philippians 2:9-13 / Luke 2:15-21

Readings for the Pauline/Vatican II Rite of the Holy Sacrifice of the Mass

Numbers 6:22-27 / Psalm 67:2-3, 5, 6, 8. / Galatians 4:4-7 / Luke 2:16-21

FEAST OF THE CIRCUMCISION OF OUR LORD

(January 1)

Readings for the Tridentine Rite of the Holy Sacrifice of the Mass

Introit: Isaiah 9:6 and Psalm 98:1 

Epistle: Titus 2:11-15  

Gradual:Psalm 98:3-4, 2

Alleluia: 

 Hebrews 1:1-2

Gospel 

Luke 2:21

Offertory: 

Psalm 89:12, 15

Communion Antiphon: Psalm 98:3

FEAST OF THE HOLY NAME

(January 2)

Readings for the Tridentine Rite of the Holy Sacrifice of the Mass

Introit: Philippians 2:10-11 and Psalm 8:2 

Epistle: Acts 4:8-12  

Gradual: Psalm 106 (105):47

Alleluia: 

 Psalm 145 (144):21

Gospel 

Luke 2:21

Offertory:

Psalm 89:12, 15

Communion Antiphon: Psalm 98:3

For TODAY'S FEAST, let us MEDITATE on this HOMILY from the 4th Century A.D., written by Patriarch Athanasius of Alexandria, one of the FATHERS of the 1st ECUMENICAL/GENERAL COUNCIL OF NICEA, entitled:

 

GOD the WORD took our Nature from Mary

The Apostle tells us: The Word took to himself the sons of Abraham, and so had to be like his brothers in all things. He had then to take a body like ours. This explains the fact of Mary’s presence: she is to provide him with a body of his own, to be offered for our sake. Scripture records her giving birth, and says: She wrapped him in swaddling clothes. Her breasts, which fed him, were called blessed. Sacrifice was offered because the child was her firstborn. Gabriel used careful and prudent language when he announced his birth. He did not speak of “what will be born in you” to avoid the impression that a body would be introduced into her womb from outside; he spoke of “what will be born from you” so that we might know by faith that her child originated within her and from her.

By taking our nature and offering it in sacrifice, the Word was to destroy it completely and then invest it with his own nature, and so prompt the Apostle to say: This corruptible body must put on incorruption; this mortal body must put on immortality. This was not done in outward show only, as some have imagined. This is not so. Our Savior truly became man, and from this has followed the salvation of man as a whole. Our salvation is in no way fictitious, nor does it apply only to the body. The salvation of the whole man, that is, of soul and body, has really been achieved in the Word himself.

What was born of Mary was therefore human by nature, in accordance with the inspired Scriptures, and the body of the Lord was a true body: It was a true body because it was the same as ours. Mary, you see, is our sister, for we are all born from Adam.

The words of Saint John: The Word was made flesh, bear the same meaning, as we may see from a similar turn of phrase in Saint Paul: Christ was made a curse for our sake. Man’s body has acquired something great through its communion and union with the Word. From being mortal it has been made immortal; though it was a living body it has become a spiritual one; though it was made from the earth it has passed through the gates of heaven.

Even when the Word takes a body from Mary, the Trinity remains a Trinity, with neither increase nor decrease. It is for ever perfect. In the Trinity we acknowledge one Godhead, and thus one God, the Father of the Word, is proclaimed in the Church.