DAY 29: MONDAY, DECEMBER 31, 2012

GENESIS 44-45

Joseph Detains Benjamin

44 Then he commanded the steward of his house, “Fill the men’s sacks with food, as much as they can carry, and put each man’s money in the mouth of his sack, ² and put my cup, the silver cup, in the mouth of the sack of the youngest, with his money for the grain.” And he did as Joseph told him. ³ As soon as the morning was light, the men were sent away with their asses. ⁴ When they had gone but a short distance from the city, Joseph said to his steward, “Up, follow after the men; and when you overtake them, say to them, ‘Why have you returned evil for good? Why have you stolen my silver cup?^[a] 5 Is it not from this that my lord drinks, and by this that he divines? You have done wrong in so doing.’”

⁶ When he overtook them, he spoke to them these words. ⁷ They said to him, “Why does my lord speak such words as these? Far be it from your servants that they should do such a thing! ⁸ Behold, the money which we found in the mouth of our sacks, we brought back to you from the land of Canaan; how then should we steal silver or gold from your lord’s house? ⁹ With whomever of your servants it be found, let him die, and we also will be my lord’s slaves.” ¹⁰ He said, “Let it be as you say: he with whom it is found shall be my slave, and the rest of you shall be blameless.” ¹¹ Then every man quickly lowered his sack to the ground, and every man opened his sack. ¹² And he searched, beginning with the eldest and ending with the youngest; and the cup was found in Benjamin’s sack. ¹³ Then they rent their clothes, and every man loaded his ass, and they returned to the city.

¹⁴ When Judah and his brothers came to Joseph’s house, he was still there; and they fell before him to the ground.¹⁵ Joseph said to them, “What deed is this that you have done? Do you not know that such a man as I can indeed divine?” ¹⁶ And Judah said, “What shall we say to my lord? What shall we speak? Or how can we clear ourselves? God has found out the guilt of your servants; behold, we are my lord’s slaves, both we and he also in whose hand the cup has been found.” ¹⁷ But he said, “Far be it from me that I should do so! Only the man in whose hand the cup was found shall be my slave; but as for you, go up in peace to your father.”

Judah Pleads for Benjamin’s Release

¹⁸ Then Judah went up to him and said, “O my lord, let your servant, I pray you, speak a word in my lord’s ears, and let not your anger burn against your servant; for you are like Pharaoh himself. ¹⁹ My lord asked his servants, saying, ‘Have you a father, or a brother?’ ²⁰ And we said to my lord, ‘We have a father, an old man, and a young brother, the child of his old age; and his brother is dead, and he alone is left of his mother’s children; and his father loves him.’ ²¹ Then you said to your servants, ‘Bring him down to me, that I may set my eyes upon him.’ ²² We said to my lord, ‘The lad cannot leave his father, for if he should leave his father, his father would die.’ ²³ Then you said to your servants, ‘Unless your youngest brother comes down with you, you shall see my face no more.’ ²⁴ When we went back to your servant my father we told him the words of my lord. ²⁵ And when our father said, ‘Go again, buy us a little food,’ ²⁶ we said, ‘We cannot go down. If our youngest brother goes with us, then we will go down; for we cannot see the man’s face unless our youngest brother is with us.’ ²⁷ Then your servant my father said to us, ‘You know that my wife bore me two sons;²⁸ one left me, and I said, Surely he has been torn to pieces; and I have never seen him since. ²⁹ If you take this one also from me, and harm befalls him, you will bring down my gray hairs in sorrow to Sheol.’ ³⁰ Now therefore, when I come to your servant my father, and the lad is not with us, then, as his life is bound up in the lad’s life, ³¹ when he sees that the lad is not with us, he will die; and your servants will bring down the gray hairs of your servant our father with sorrow to Sheol. ³² For your servant became surety for the lad to my father, saying, ‘If I do not bring him back to you, then I shall bear the blame in the sight of my father all my life.’ ³³ Now therefore, let your servant, I pray you, remain instead of the lad as a slave to my lord; and let the lad go back with his brothers. ³⁴ For how can I go back to my father if the lad is not with me? I fear to see the evil that would come upon my father.”

Joseph Reveals Himself to His Brothers

45 Then Joseph could not control himself before all those who stood by him; and he cried, “Make every one go out from me.” So no one stayed with him when Joseph made himself known to his brothers. ² And he wept aloud, so that the Egyptians heard it, and the household of Pharaoh heard it. ³ And Joseph said to his brothers, “I am Joseph; is my father still alive?” But his brothers could not answer him, for they were dismayed at his presence.

⁴ So Joseph said to his brothers, “Come near to me, I pray you.” And they came near. And he said, “I am your brother, Joseph, whom you sold into Egypt. ⁵ And now do not be distressed, or angry with yourselves, because you sold me here; for God sent me before you to preserve life. ⁶ For the famine has been in the land these two years; and there are yet five years in which there will be neither plowing nor harvest. ⁷ And God sent me before you to preserve for you a remnant on earth, and to keep alive for you many survivors. ⁸ So it was not you who sent me here, but God; and he has made me a father to Pharaoh, and lord of all his house and ruler over all the land of Egypt. ⁹ Make haste and go up to my father and say to him, ‘Thus says your son Joseph, God has made me lord of all Egypt; come down to me, do not tarry; ¹⁰ you shall dwell in the land of Goshen, and you shall be near me, you and your children and your children’s children, and your flocks, your herds, and all that you have; ¹¹ and there I will provide for you, for there are yet five years of famine to come; lest you and your household, and all that you have, come to poverty.’ ¹² And now your eyes see, and the eyes of my brother Benjamin see, that it is my mouth that speaks to you. ¹³ You must tell my father of all my splendor in Egypt, and of all that you have seen. Make haste and bring my father down here.” ¹⁴ Then he fell upon his brother Benjamin’s neck and wept; and Benjamin wept upon his neck. ¹⁵ And he kissed all his brothers and wept upon them; and after that his brothers talked with him.

¹⁶ When the report was heard in Pharaoh’s house, “Joseph’s brothers have come,” it pleased Pharaoh and his servants well. ¹⁷ And Pharaoh said to Joseph, “Say to your brothers, ‘Do this: load your beasts and go back to the land of Canaan; ¹⁸ and take your father and your households, and come to me, and I will give you the best of the land of Egypt, and you shall eat the fat of the land.’ ¹⁹ Command them^[b] also, ‘Do this: take wagons from the land of Egypt for your little ones and for your wives, and bring your father, and come. ²⁰ Give no thought to your goods, for the best of all the land of Egypt is yours.’”

²¹ The sons of Israel did so; and Joseph gave them wagons, according to the command of Pharaoh, and gave them provisions for the journey. ²² To each and all of them he gave festal garments; but to Benjamin he gave three hundred shekels of silver and five festal garments. ²³ To his father he sent as follows: ten asses loaded with the good things of Egypt, and ten she-asses loaded with grain, bread, and provision for his father on the journey. ²⁴ Then he sent his brothers away, and as they departed, he said to them, “Do not quarrel on the way.” ²⁵ So they went up out of Egypt, and came to the land of Canaan to their father Jacob. ²⁶ And they told him, “Joseph is still alive, and he is ruler over all the land of Egypt.” And his heart fainted, for he did not believe them. ²⁷ But when they told him all the words of Joseph, which he had said to them, and when he saw the wagons which Joseph had sent to carry him, the spirit of their father Jacob revived; ²⁸ and Israel said, “It is enough; Joseph my son is still alive; I will go and see him before I die.”

PSALM 28

Prayer for Help and Thanksgiving for It

A Psalm of David.

28 To thee, O Lord, I call;
    my rock, be not deaf to me,
lest, if thou be silent to me,
    I become like those who go down to the Pit.
² Hear the voice of my supplication,
    as I cry to thee for help,
as I lift up my hands
    towards thy most holy sanctuary.^[a]

³ Take me not off with the wicked,
    with those who are workers of evil,
who speak peace with their neighbors,
    while mischief is in their hearts.
⁴ Requite them according to their work,
    and according to the evil of their deeds;
requite them according to the work of their hands;
    render them their due reward.
⁵ Because they do not regard the works of the Lord,
    or the work of his hands,
he will break them down and build them up no more.

⁶ Blessed be the Lord!
    for he has heard the voice of my supplications.
⁷ The Lord is my strength and my shield;
    in him my heart trusts;
so I am helped, and my heart exults,
    and with my song I give thanks to him.

⁸ The Lord is the strength of his people,
    he is the saving refuge of his anointed.
⁹ O save thy people, and bless thy heritage;
    be thou their shepherd, and carry them for ever.

MATTHEW 15:21-39

The Canaanite Woman’s Faith

²¹ And Jesus went away from there and withdrew to the district of Tyre and Sidon. ²² And behold, a Canaanite woman from that region came out and cried, “Have mercy on me, O Lord, Son of David; my daughter is severely possessed by a demon.” ²³ But he did not answer her a word. And his disciples came and begged him, saying, “Send her away, for she is crying after us.” ²⁴ He answered, “I was sent only to the lost sheep of the house of Israel.”^[a] 25 But she came and knelt before him, saying, “Lord, help me.” ²⁶ And he answered, “It is not fair to take the children’s bread and throw it to the dogs.” ²⁷ She said, “Yes, Lord, yet even the dogs eat the crumbs that fall from their master’s table.” ²⁸ Then Jesus answered her, “O woman, great is your faith! Be it done for you as you desire.” And her daughter was healed instantly.

Jesus Cures Many People

²⁹ And Jesus went on from there and passed along the Sea of Galilee. And he went up into the hills, and sat down there. ³⁰ And great crowds came to him, bringing with them the lame, the maimed, the blind, the dumb, and many others, and they put them at his feet, and he healed them, ³¹ so that the throng wondered, when they saw the dumb speaking, the maimed whole, the lame walking, and the blind seeing; and they glorified the God of Israel.

Feeding the Four Thousand

³² Then Jesus called his disciples to him and said, “I have compassion on the crowd, because they have been with me now three days, and have nothing to eat; and I am unwilling to send them away hungry, lest they faint on the way.”³³ And the disciples said to him, “Where are we to get bread enough in the desert to feed so great a crowd?” ³⁴ And Jesus said to them, “How many loaves have you?” They said, “Seven, and a few small fish.” ³⁵ And commanding the crowd to sit down on the ground, ³⁶ he took the seven loaves and the fish, and having given thanks he broke them and gave them to the disciples, and the disciples gave them to the crowds. ³⁷ And they all ate and were satisfied; and they took up seven baskets full of the broken pieces left over. ³⁸ Those who ate were four thousand men, besides women and children. ³⁹ And sending away the crowds, he got into the boat and went to the region of Mag′adan.

CATECHISM 232-237

Paragraph 2. THE FATHER

I. "IN THE NAME OF THE FATHER AND OF THE SON AND OF THE HOLY SPIRIT"

232 Christians are baptized "in the name of the Father and of the Son and of the Holy Spirit"⁵³ Before receiving the sacrament, they respond to a three-part question when asked to confess the Father, the Son and the Spirit: "I do." "The faith of all Christians rests on the Trinity."⁵⁴

233 Christians are baptized in the name of the Father and of the Son and of the Holy Spirit: not in their names,⁵⁵ for there is only one God, the almighty Father, his only Son and the Holy Spirit: the Most Holy Trinity.

234 The mystery of the Most Holy Trinity is the central mystery of Christian faith and life. It is the mystery of God in himself. It is therefore the source of all the other mysteries of faith, the light that enlightens them. It is the most fundamental and essential teaching in the "hierarchy of the truths of faith".⁵⁶ The whole history of salvation is identical with the history of the way and the means by which the one true God, Father, Son and Holy Spirit, reveals himself to men "and reconciles and unites with himself those who turn away from sin".⁵⁷

235 This paragraph expounds briefly (I) how the mystery of the Blessed Trinity was revealed, (II) how the Church has articulated the doctrine of the faith regarding this mystery, and (III) how, by the divine missions of the Son and the Holy Spirit, God the Father fulfils the "plan of his loving goodness" of creation, redemption and sanctification.

236 The Fathers of the Church distinguish between theology (theologia) and economy (oikonomia). "Theology" refers to the mystery of God's inmost life within the Blessed Trinity and "economy" to all the works by which God reveals himself and communicates his life. Through the oikonomia the theologia is revealed to us; but conversely, the theologia illuminates the whole oikonomia. God's works reveal who he is in himself; the mystery of his inmost being enlightens our understanding of all his works. So it is, analogously, among human persons. A person discloses himself in his actions, and the better we know a person, the better we understand his actions.

237 The Trinity is a mystery of faith in the strict sense, one of the "mysteries that are hidden in God, which can never be known unless they are revealed by God".⁵⁸ To be sure, God has left traces of his Trinitarian being in his work of creation and in his Revelation throughout the Old Testament. But his inmost Being as Holy Trinity is a mystery that is inaccessible to reason alone or even to Israel's faith before the Incarnation of God's Son and the sending of the Holy Spirit.

II. THE REVELATION OF GOD AS TRINITY

The Father revealed by the Son

238 Many religions invoke God as "Father". the deity is often considered the "father of gods and of men". In Israel, God is called "Father" inasmuch as he is Creator of the world.⁵⁹ Even more, God is Father because of the covenant and the gift of the law to Israel, "his first-born son".⁶⁰ God is also called the Father of the king of Israel. Most especially he is "the Father of the poor", of the orphaned and the widowed, who are under his loving protection.⁶¹

239 By calling God "Father", the language of faith indicates two main things: that God is the first origin of everything and transcendent authority; and that he is at the same time goodness and loving care for all his children. God's parental tenderness can also be expressed by the image of motherhood,⁶² which emphasizes God's immanence, the intimacy between Creator and creature. the language of faith thus draws on the human experience of parents, who are in a way the first representatives of God for man. But this experience also tells us that human parents are fallible and can disfigure the face of fatherhood and motherhood. We ought therefore to recall that God transcends the human distinction between the sexes. He is neither man nor woman: he is God. He also transcends human fatherhood and motherhood, although he is their origin and standard:⁶³ no one is father as God is Father.

240 Jesus revealed that God is Father in an unheard-of sense: he is Father not only in being Creator; he is eternally Father by his relationship to his only Son who, reciprocally, is Son only in relation to his Father: "No one knows the Son except the Father, and no one knows the Father except the Son and any one to whom the Son chooses to reveal him."⁶⁴

241 For this reason the apostles confess Jesus to be the Word: "In the beginning was the Word, and the Word was with God, and the Word was God"; as "the image of the invisible God"; as the "radiance of the glory of God and the very stamp of his nature".⁶⁵

242 Following this apostolic tradition, the Church confessed at the first ecumenical council at Nicaea (325) that the Son is "consubstantial" with the Father, that is, one only God with him.⁶⁶ The second ecumenical council, held at Constantinople in 381, kept this expression in its formulation of the Nicene Creed and confessed "the only-begotten Son of God, eternally begotten of the Father, light from light, true God from true God, begotten not made, consubstantial with the Father".⁶⁷

The Father and the son revealed by the spirit

243 Before his Passover, Jesus announced the sending of "another Paraclete" (Advocate), the Holy Spirit. At work since creation, having previously "spoken through the prophets", the Spirit will now be with and in the disciples, to teach them and guide them "into all the truth".⁶⁸ The Holy Spirit is thus revealed as another divine person with Jesus and the Father.

244 The eternal origin of the Holy Spirit is revealed in his mission in time. the Spirit is sent to the apostles and to the Church both by the Father in the name of the Son, and by the Son in person, once he had returned to the Father.⁶⁹ The sending of the person of the Spirit after Jesus' glorification⁷⁰ reveals in its fullness the mystery of the Holy Trinity.

245 The apostolic faith concerning the Spirit was confessed by the second ecumenical council at Constantinople (381): "We believe in the Holy Spirit, the Lord and giver of life, who proceeds from the Father."⁷¹ By this confession, the Church recognizes the Father as "the source and origin of the whole divinity".⁷² But the eternal origin of the Spirit is not unconnected with the Son's origin: "The Holy Spirit, the third person of the Trinity, is God, one and equal with the Father and the Son, of the same substance and also of the same nature. . . Yet he is not called the Spirit of the Father alone,. . . but the Spirit of both the Father and the Son."⁷³ The Creed of the Church from the Council of Constantinople confesses: "With the Father and the Son, he is worshipped and glorified."⁷⁴

246 The Latin tradition of the Creed confesses that the Spirit "proceeds from the Father and the Son (filioque)". the Council of Florence in 1438 explains: "The Holy Spirit is eternally from Father and Son; He has his nature and subsistence at once (simul) from the Father and the Son. He proceeds eternally from both as from one principle and through one spiration... And, since the Father has through generation given to the only-begotten Son everything that belongs to the Father, except being Father, the Son has also eternally from the Father, from whom he is eternally born, that the Holy Spirit proceeds from the Son."⁷⁵

247 The affirmation of the filioque does not appear in the Creed confessed in 381 at Constantinople. But Pope St. Leo I, following an ancient Latin and Alexandrian tradition, had already confessed it dogmatically in 447,⁷⁶ even before Rome, in 451 at the Council of Chalcedon, came to recognize and receive the Symbol of 381. the use of this formula in the Creed was gradually admitted into the Latin liturgy (between the eighth and eleventh centuries). the introduction of the filioque into the Niceno-Constantinopolitan Creed by the Latin liturgy constitutes moreover, even today, a point of disagreement with the Orthodox Churches.

248 At the outset the Eastern tradition expresses the Father's character as first origin of the Spirit. By confessing the Spirit as he "who proceeds from the Father", it affirms that he comes from the Father through the Son.⁷⁷ The Western tradition expresses first the consubstantial communion between Father and Son, by saying that the Spirit proceeds from the Father and the Son (filioque). It says this, "legitimately and with good reason",⁷⁸ for the eternal order of the divine persons in their consubstantial communion implies that the Father, as "the principle without principle",⁷⁹ is the first origin of the Spirit, but also that as Father of the only Son, he is, with the Son, the single principle from which the Holy Spirit proceeds.⁸⁰ This legitimate complementarity, provided it does not become rigid, does not affect the identity of faith in the reality of the same mystery confessed.