The reason for Mary's perpetual presence is obvious. She is the Mother of our Lord. Thus, she would be forever faithful at His side through His life. From His Crib to His Cross she is there, forever being "the handmaid of the Lord."
St. Peter's presence is also obvious. He was to be the Vicar of Christ on earth after the Ascension of our Lord. He was to be the visible Head of the Church. How else could he learn this position, except by learning it from Christ, Who is Himself the Head of the Church. Peter is also an example for us. His constant failings and falls are a reminder to us of how often we fail the Lord and sin, but just as Peter always arose again and became a great saint, we are called to the same.
St. John the Baptist's constant presence is not quite as obvious though. Yet this is the man of whom our Lord said, "No man born of woman is greater than John the Baptist (Matthew 11:11)." Why, then is John, even after his beheading by Herod, constantly brought up?
Before answering this question, though, let us look at the many times he is mentioned. The Gospel of Luke begins with the announcement of his birth to Zechariah and then he is mentioned both in the Annunciation to Mary and her Visitation to Elizabeth. His birth, which we commemorate today, ends the first chapter of the Gospel of Luke.
He is again brought before us in all four Gospels due to his preaching in the wilderness. Within this context we see him challenging the Pharisees and Sadducees, just as Jesus would later due, and proclaiming a baptism of repentance in preparation for the Baptism Christ would bring. The three Synoptic Gospels close this portion with the Baptism of Jesus by John and the declaration by the Father of Jesus as His beloved Son (Matthew 3:17, Mark 1:11, Luke 3:21).
Within the Gospel of John, he is mentioned in the Prologue as the the one sent to proclaim the coming of the Word made flesh, and at the Baptism of Jesus, John proclaims Him as, "the Lamb of God, who takes away the sin of the world (John 1:29)!" John is also brought before us afterwards, saying that his time of preaching has ended, and now Christ must increase, while he decreases (John 3:30)."
However, throughout the Gospels Jesus refers back to John. In Chapter 11 of the Gospel of Matthew and Chapter 7 of the Gospel of Luke, Jesus says, "'What did you go out into the wilderness to behold? . . . a prophet? Yes, I tell you, and more than a prophet.'" He then says that John was the one sent before Him in the power of Elijah, and declares, "'Truly, I say to you, among those born of women there has risen no one greater than John the Baptist; yet he who is least in the kingdom of heaven is greater than he.'"
John himself appears again when he is imprisoned by Herod and beheaded, as recorded in the Gospels of Matthew and Mark. However, even though this is his last physical appearance, he continues to be mentioned. At Peter's confession of Jesus as the Son of God, John is mentioned (Mark 8:27). After the Transfiguration, John is mentioned as the new Elijah (Matthew 17: 9-13). Even throughout the Acts of the Apostles, John is mentioned several times.
Within the history of the Church as well, St. John the Baptist was an integral figure. Due to his baptizing our Lord, the early baptistries were often resplendent with images of him, and were especially consecrated to him. We may also recall that the Mother Church of Christendom, St. John Lateran, is dedicated to him, along with Christ the Savior and John the Evangelist.
The date of his birth is placed in six months opposite to Christ's to once again show how John prefigured Christ. To further this thought, the day was also celebrated with three Masses, just as on Christmas, one in the night, one at dawn, and one during the day. It was as if the joys of Christmas, which had to be subdued because of the harsh weather in winter, broke forth once again on this day.
But St. John holds a special place in the Liturgy of the Church as well. His name is mentioned in the Canon, and he is mentioned in the Confiteor of the Extraordinary Form. He is invoked in the Litany of the Saints, as well as in the Rite of Baptism, specifically blessing water.
What are we to draw from all of this? In modern times, we overlook today's solemnity. Even when it falls on a Sunday in Ordinary Time, and thus takes precedence, it is hardly looked upon with the devotion and grandeur it held in olden times.
I would suggest that this is due to the ever growing liturgical indifference. I have heard many people say they don't go to daily Mass when they are able, but they pray a rosary every day, so God is happy with that.
It is true that God is pleased with the praying of the rosary, but the devil is ecstatic at the above scenario! Now, I'm not saying the devil is pleased with the praying of the rosary, but he rejoices when a sacramental is elevated above a Sacrament, and when private devotions are given pride of place over public.
The Breviary was revamped following the Second Vatican Council partly so that it would be more accessible to the lay faithful. However, Catholics who are familiar with the breviary are a vast minority. I'm not saying everyone needs to pray the Liturgy of the Hours or go to Mass everyday, but when these concepts are foreign to the Faithful, or when solemnities pass by unnoticed, or when we flee from solemnity because it is too long, there is a problem in the Church!
I ask again, what are we to draw from all of the mentions of John the Baptist I related above? That we should be close to him as an high member of the Communion of Saints. We should celebrate his feasts because of his close relations to Christ. He is called the friend of the Bridegroom, i.e. Christ (John 3:29), not because of a merely earthly friendship, but because of his great holiness. He was able to proclaim the coming of Christ because he experienced it first in his own soul.
He is thus an example to us in this. The Liturgy gives us these great and many feasts and solemnities of the Apostles and Saints as a means whereby we may encounter our Lord in a unique way. The Liturgical Feasts, though celebrated year by year always seem to hold a new joy for us, as Gueranger said in The Liturgical Year.
But there is one final thought I wish to bring forth. We have something greater than John the Baptist ever did. We have the perpetual presence of Christ among us in His Church and in His Sacraments. John experienced the presence of Christ for a short time on this earth. We already are able to possess Him, albeit in an imperfect manner, Who we will possess in the glory of Heaven. Thus, we are able to rejoice in a way on this earth that John never could.
This is the great joy of the Communion of Saints though! We can share our joy with John, our Blessed Mother, St. Peter, and all the angels and saints! They share their joy with us as well. This is done through the Sacred Liturgy, the time and place where Heaven and Earth are united.
May we begin a restoration of devotion to all of the feasts of the liturgical year. May our private devotions be united with the entire Church, not separated from Her. Then we shall already experience that heavenly joy which St. John the Baptist longed to possess on this earth, and saw but the foretaste in the coming of Christ, but now possesses in its fullness in Heaven.
St. Peter's presence is also obvious. He was to be the Vicar of Christ on earth after the Ascension of our Lord. He was to be the visible Head of the Church. How else could he learn this position, except by learning it from Christ, Who is Himself the Head of the Church. Peter is also an example for us. His constant failings and falls are a reminder to us of how often we fail the Lord and sin, but just as Peter always arose again and became a great saint, we are called to the same.
St. John the Baptist's constant presence is not quite as obvious though. Yet this is the man of whom our Lord said, "No man born of woman is greater than John the Baptist (Matthew 11:11)." Why, then is John, even after his beheading by Herod, constantly brought up?
Before answering this question, though, let us look at the many times he is mentioned. The Gospel of Luke begins with the announcement of his birth to Zechariah and then he is mentioned both in the Annunciation to Mary and her Visitation to Elizabeth. His birth, which we commemorate today, ends the first chapter of the Gospel of Luke.
He is again brought before us in all four Gospels due to his preaching in the wilderness. Within this context we see him challenging the Pharisees and Sadducees, just as Jesus would later due, and proclaiming a baptism of repentance in preparation for the Baptism Christ would bring. The three Synoptic Gospels close this portion with the Baptism of Jesus by John and the declaration by the Father of Jesus as His beloved Son (Matthew 3:17, Mark 1:11, Luke 3:21).
Within the Gospel of John, he is mentioned in the Prologue as the the one sent to proclaim the coming of the Word made flesh, and at the Baptism of Jesus, John proclaims Him as, "the Lamb of God, who takes away the sin of the world (John 1:29)!" John is also brought before us afterwards, saying that his time of preaching has ended, and now Christ must increase, while he decreases (John 3:30)."
However, throughout the Gospels Jesus refers back to John. In Chapter 11 of the Gospel of Matthew and Chapter 7 of the Gospel of Luke, Jesus says, "'What did you go out into the wilderness to behold? . . . a prophet? Yes, I tell you, and more than a prophet.'" He then says that John was the one sent before Him in the power of Elijah, and declares, "'Truly, I say to you, among those born of women there has risen no one greater than John the Baptist; yet he who is least in the kingdom of heaven is greater than he.'"
John himself appears again when he is imprisoned by Herod and beheaded, as recorded in the Gospels of Matthew and Mark. However, even though this is his last physical appearance, he continues to be mentioned. At Peter's confession of Jesus as the Son of God, John is mentioned (Mark 8:27). After the Transfiguration, John is mentioned as the new Elijah (Matthew 17: 9-13). Even throughout the Acts of the Apostles, John is mentioned several times.
Within the history of the Church as well, St. John the Baptist was an integral figure. Due to his baptizing our Lord, the early baptistries were often resplendent with images of him, and were especially consecrated to him. We may also recall that the Mother Church of Christendom, St. John Lateran, is dedicated to him, along with Christ the Savior and John the Evangelist.
The date of his birth is placed in six months opposite to Christ's to once again show how John prefigured Christ. To further this thought, the day was also celebrated with three Masses, just as on Christmas, one in the night, one at dawn, and one during the day. It was as if the joys of Christmas, which had to be subdued because of the harsh weather in winter, broke forth once again on this day.
But St. John holds a special place in the Liturgy of the Church as well. His name is mentioned in the Canon, and he is mentioned in the Confiteor of the Extraordinary Form. He is invoked in the Litany of the Saints, as well as in the Rite of Baptism, specifically blessing water.
What are we to draw from all of this? In modern times, we overlook today's solemnity. Even when it falls on a Sunday in Ordinary Time, and thus takes precedence, it is hardly looked upon with the devotion and grandeur it held in olden times.
I would suggest that this is due to the ever growing liturgical indifference. I have heard many people say they don't go to daily Mass when they are able, but they pray a rosary every day, so God is happy with that.
It is true that God is pleased with the praying of the rosary, but the devil is ecstatic at the above scenario! Now, I'm not saying the devil is pleased with the praying of the rosary, but he rejoices when a sacramental is elevated above a Sacrament, and when private devotions are given pride of place over public.
The Breviary was revamped following the Second Vatican Council partly so that it would be more accessible to the lay faithful. However, Catholics who are familiar with the breviary are a vast minority. I'm not saying everyone needs to pray the Liturgy of the Hours or go to Mass everyday, but when these concepts are foreign to the Faithful, or when solemnities pass by unnoticed, or when we flee from solemnity because it is too long, there is a problem in the Church!
I ask again, what are we to draw from all of the mentions of John the Baptist I related above? That we should be close to him as an high member of the Communion of Saints. We should celebrate his feasts because of his close relations to Christ. He is called the friend of the Bridegroom, i.e. Christ (John 3:29), not because of a merely earthly friendship, but because of his great holiness. He was able to proclaim the coming of Christ because he experienced it first in his own soul.
He is thus an example to us in this. The Liturgy gives us these great and many feasts and solemnities of the Apostles and Saints as a means whereby we may encounter our Lord in a unique way. The Liturgical Feasts, though celebrated year by year always seem to hold a new joy for us, as Gueranger said in The Liturgical Year.
But there is one final thought I wish to bring forth. We have something greater than John the Baptist ever did. We have the perpetual presence of Christ among us in His Church and in His Sacraments. John experienced the presence of Christ for a short time on this earth. We already are able to possess Him, albeit in an imperfect manner, Who we will possess in the glory of Heaven. Thus, we are able to rejoice in a way on this earth that John never could.
This is the great joy of the Communion of Saints though! We can share our joy with John, our Blessed Mother, St. Peter, and all the angels and saints! They share their joy with us as well. This is done through the Sacred Liturgy, the time and place where Heaven and Earth are united.
May we begin a restoration of devotion to all of the feasts of the liturgical year. May our private devotions be united with the entire Church, not separated from Her. Then we shall already experience that heavenly joy which St. John the Baptist longed to possess on this earth, and saw but the foretaste in the coming of Christ, but now possesses in its fullness in Heaven.
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