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Pope Saint Paul VI (3 April 1969): “Although the text of the Roman Gradual—at least that which concerns the singing—has not been changed, the Entrance antiphons and Communions antiphons have been revised for Masses without singing.”

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Views from the Choir Loft

What Jesus Looked Like

Fr. David Friel · December 21, 2012

HAT DID JESUS LOOK LIKE? Do you have an image of Jesus that comes to mind when you hear His name? Maybe He looked like Chase Utley. Or maybe He looked like the Brawny paper towel guy. I personally like to think Jesus had red hair. But what did Jesus actually look like?

Your initial reaction might be to say, “Well, we really don’t know. That was 2,000 years ago, and there are no photographs around, so we really can’t say for sure.” But that’s not true. We can say for sure what Jesus looked like. We may not know for certain whether he had straight or curly hair or light or dark skin. But we can say, without a doubt, that He looked like . . . Mary.

Jesus is the Son of God but, when He chose to be born into time, He chose to subject Himself to the realities of human existence. He even became subject to the laws of science, which He, Himself, created. One of those realities of human existence is genetics. As we learned in high school biology, we all inherit genetic traits from our parents. One of the first people to study this—and the person now considered to be the “Father of Modern Genetics”—was Gregor Mendel (an Augustinian priest). As he, and those who came after him, could tell us, a child’s appearance is determined by the genes he or she receives from the parents.

So how did this work in Jesus’ case? Scripture—from Isaiah to Luke—emphatically makes the point that Jesus was born of the Virgin Mary. As we say in the creed, Mary conceived by the power of the Holy Spirit, not by relations with a man. So, because of the astonishing truth that Jesus was born of a virgin Mother, we can say that Jesus received all His genetic material from Mary. As a result, Jesus & Mary would have shared a very strong physical resemblance.

Of course, outward appearance is not what ultimately matters. Many young people struggle with being overly concerned about their appearance. They often feel pressured to resemble this or that famous person, or even this or that particular classmate. The truth is that God has made each person uniquely beautiful, so there is no need to try to look like anybody else. But, if it is not our outward appearance that ultimately matters, what is it? What does ultimately matter?

What ultimately matters is our interior resemblance to Jesus. The interior resemblance of Mary & Jesus was just as strong as their physical resemblance. They resemble each other in mercy, in gentleness, in compassion; they resemble each other in forgiveness, in love for the poor, in selfless sacrifice. Insofar as we resemble Mary, we also resemble her Son.

Every one of us is a reflection of our parents. My dad has red hair and big ears, and so do I. But we aren’t just children of our parents. We’re also children of God. Whereas our physical resemblance to our parents comes naturally, our interior resemblance to Mary & Jesus takes some work. So, let’s resolve to put some time and energy into fostering that resemblance. Let’s put aside our gossip and our grudges. Let’s put aside our judgmental attitudes and our laziness. Let’s put aside our pride and our jealousy. Let’s make time for our family and friends. Let’s make time for prayer and for service.

If we do that, the image of the Christ Child will be born again in us, and, when people see us, they will see the face of Christ.

Opinions by blog authors do not necessarily represent the views of Corpus Christi Watershed.

Filed Under: Articles Last Updated: January 1, 2020

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About Fr. David Friel

Ordained in 2011, Father Friel is a priest of the Archdiocese of Philadelphia and serves as Director of Liturgy at Saint Charles Borromeo Seminary. —(Read full biography).

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Corpus Christi Watershed

President’s Corner

    New Bulletin Article • “21 September 2025”
    My pastor requested that I write short articles each week for our parish bulletin. Those responsible for preparing similar write-ups may find a bit of inspiration in these brief columns. The latest article (dated 21 September 2025) discusses some theological items—supported by certain verses in ancient Catholic hymns—and ends by explaining why certain folks become delirious with jealousy when they observe feats by Monsignor Ronald Knox.
    —Jeff Ostrowski
    Cheap! Cheap! Cheap!
    It’s always amusing to see old diocesan newspapers—in huge capital letters—advertising the Cheapest Catholic Paper in the United States. The correspondent who sent this to me added: “I can think of certain composers, published by large companies in our own day, who could truthfully brag about the most tawdry compositions in the world!” I wonder what she could have meant by such a cryptic comment…
    —Jeff Ostrowski
    PDF Download • Dom Murray Harmonies
    Along with so many others, I have deep respect for Dom Gregory Gregory Murray, who produced this clever harmonization (PDF) of “O SANCTISSIMA.” It’s always amazed me that Dom Gregory—a truly inspired composer—was so confused when it came to GREGORIAN CHANT. Throughout his life, he published contradictory statements, veering back-and-forth like a weather vane. Toward the end of his life, he declared: “I see clearly that the need for reform in liturgical music arose, not in the 18th and 19th centuries, but a thousand years earlier—in the 8th and 9th centuries, or even before that. The abuses began, not with Mozart and Haydn, but with those over-enthusiastic medieval musicians who developed the elaborate and flamboyant Gregorian Chant.”
    —Jeff Ostrowski

Quick Thoughts

    Karl Keating • “Canonization Questions”
    We were sent an internet statement (screenshot) that’s garnered significant attention, in which KARL KEATING (founder of Catholic Answers) speaks about whether canonizations are infallible. Mr. Keating seems unaware that canonizations are—in the final analysis—a theological opinion. They are not infallible, as explained in this 2014 article by a priest (with a doctorate in theology) who worked for multiple popes. Mr. Keating says: “I’m unaware of such claims arising from any quarter until several recent popes disliked by these Traditionalists were canonized, including John XXIII, Paul VI, and John Paul II. Usually Paul VI receives the most opprobrium.” Mr. Keating is incorrect; e.g. Father John Vianney, several centuries ago, taught clearly that canonizations are not infallible. Archbishop Fulton J. Sheen would be another example, although clearly much more recent than Saint John Vianney.
    —Corpus Christi Watershed
    Vatican II Changed Wedding Propers?
    It’s often claimed that the wedding propers were changed after Vatican II. As a matter of fact, that is a false claim. The EDITIO VATICANA propers (Introit: Deus Israel) remained the same after Vatican II. However, a new set of propers (Introit: Ecce Deus) was provided for optional use. The same holds true for the feast of Pope Saint Gregory the Great on 3 September: the 1943 propers (Introit: Si díligis me) were provided for optional use, but the traditional PROPRIA MISSAE (Introit: Sacerdótes Dei) were retained; they weren’t gotten rid of. The Ordo Cantus Missae (1970) makes this crystal clear, as does the Missal itself. There was an effort made in the post-conciliar years to eliminate so-called “Neo-Gregorian” chants, but (contrary to popular belief) most were retained: cf. the feast of Christ the King, the feast of the Immaculate Conception, and so forth.
    —Corpus Christi Watershed
    Solemn “Salve Regina” (Chant)
    How many “S” words can you think of using alliteration? How about Schwann Solemn Salve Score? You can download the SOLEMN SALVE REGINA in Gregorian Chant. The notation follows the official rhythm (EDITIO VATICANA). Canon Jules Van Nuffel, choirmaster of the Cathedral of Saint Rumbold, composed this accompaniment for it (although some feel it isn’t his best work).
    —Corpus Christi Watershed

Random Quote

The representative Protestant collection, entitled “Hymns, Ancient and Modern”—in substance a compromise between the various sections of conflicting religious thought in the Establishment—is a typical instance. That collection is indebted to Catholic writers for a large fractional part of its contents. If the hymns be estimated which are taken from Catholic sources, directly or imitatively, the greater and more valuable part of its contents owes its origin to the Church.

— Orby Shipley (1884)

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