Basilica di Sant’Apollinare Nuovo
6th century
Ravenna, Italy
Posted on 06/05/2020 10:23:25 PM PDT by Salvation
In the course of his teaching Jesus said,
“Beware of the scribes, who like to go around in long robes
and accept greetings in the marketplaces,
seats of honor in synagogues,
and places of honor at banquets.
They devour the houses of widows and, as a pretext,
recite lengthy prayers.
They will receive a very severe condemnation.”
He sat down opposite the treasury
and observed how the crowd put money into the treasury.
Many rich people put in large sums.
A poor widow also came and put in two small coins worth a few cents.
Calling his disciples to himself, he said to them,
“Amen, I say to you, this poor widow put in more
than all the other contributors to the treasury.
For they have all contributed from their surplus wealth,
but she, from her poverty, has contributed all she had,
her whole livelihood.”
For the readings of the Optional Memorial of Saint Norbert, please go here.
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From: 2 Timothy 4:1-8
Dedication to Preaching
The Crown of Righteousness
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Commentary:
1. The last chapter of the letter, summing up its main themes, is in St Paul’s last will and testament and has the features of that
type of document: it begins in a formal manner (vv. 1-5), protests the sincerity of his dedicated life (vv. 6-8) and concludes with some very tender, personal messages (vv. 9-22).
The opening is couched in a solemn form (also found in 1 Tim 5:21) similar to a Greco-Roman will, laying on the heirs an obligation to carry out the testator’s wishes: “I charge you”; a series of imperatives follows. To underline the importance of what the testator
is requesting, God the Father and Jesus Christ are invoked as witnesses, guarantors of the commitments which will devolve on the
heirs. By swearing this document the testator is performing an act of the virtue of religion, because he is acknowledging God as Supreme Judge, to whom we must render an account of our actions.
“Christ Jesus who is to judge the living and the dead”: a graphic, catechetical expression (cf. Acts 10:42; 1 Pet 4:5), confessing belief
in the truth that all men without exception will undergo judgment by Jesus Christ, from whose decision there is no appeal. This has become part of the Creed; in a solemn profession of faith, the “Creed of the People of God”, Pope Paul VI elaborated on this article of faith as we have seen in the commentary on 2 Thessalonians 1:5 above.
2. “Preach the word”: that is, the message of the Gospel, which includes all the truths to be believed, the commandments to be kept and the sacraments and other supernatural resources to be availed of. In the life of the Church the ministry of the word has special importance; it is the channel God has established whereby man can partake of the Gospel; priests have a special duty to preach the word: “The people of God is formed into one in the first place by the Word of the living God, which is quite rightly sought from the mouth of priests. For since nobody can be saved who has not first believed, it is the first task of priests as co-workers of the bishops to preach the Gospel of God to all men. In this way they carry out the Lord’s command, ‘Go into all the world and preach the Gospel to the whole creation’ (Mk 16:15) and thus set up and increase the people of God” (Vatican II, “Presbyterorum Ordinis”, 4).
“In season and out of season”, that is, even in adverse circumstances (cf. v. 3), or when hearers are disinclined to accept the Christian
message. Timothy and, like him, all other sacred ministers, ought to behave towards the faithful in accordance with the demands of Christian life and doctrine. “What do men want, what do they expect of the priest, the minister of Christ, the living sign of the presence of the Good Shepherd? We would venture to say that, although they may not explicitly say so, they need, want and hope for a priest-priest, a priest through and through, a man who gives his life for them, by opening to them the horizons of the soul; a man who unceasingly exercises his ministry whose heart is capable of understanding, and a man who gives simply and joyfully, in season and even out of season, what he alone can give—the richness of grace, of divine intimacy which, through him, God wishes to distribute among men” (A. del Portillo, “On Priesthood”, p. 66).
3-5. With sadness in his heart and with no little irony St Paul unmasks those who prefer smooth talk to the truth. Earlier Cicero criticized certain Greeks who by skillful use of words managed to delude their listeners even though they had really nothing to say or were misleading them. However where Christian doctrine is at stake, the danger that can be done to soul is much more grave: “Do not be afraid, or surprised, to see the resistance of some people’s minds. There will always be stupid people who deck out the armor of their ignorance with a display of culture” ([St] J. Escriva, “Furrow”, 934).
As an antidote to empty talk, the Apostle recommends solid teaching, constancy in the face of difficulty, and commitment to the ministry. St John Chrysostom called for fidelity to the Gospel in these words: “What you should fear is not that people might malign you but that you should be regarded as tainted with the same hypocrisy as your detractors. For if that were the case you would become tasteless and people would trample you underfoot. But if you offer the salt in all sobriety and are criticized on that account, do not be dismayed; for that is what salt is for—to irritate and disturb the corrupt. People will continue to speak evil of you, but they will do you no harm; they will only prove your reliability” (”Hom. on St Matthew”, 15, 7).
6-8. Conscious of his closeness to death, St Paul writes in poetic strain about his life in the service of the Gospel, about the meaning
of death and his hope of heaven. The imagery he uses shows how he interprets his experience in the light of faith. “On the point of being sacrificed”: literally “poured out in sacrifice”: death is an offering to God, like the libations of oil poured on the altar of sacrifices. Death is the beginning of a journey: “the point of my departure has come”, the anchor is being weighed, the sails unfurled.
The Christian life is like magnificent Games taking place in the presence of God, who acts as the judge. In Greece the Games had close connections with religious worship; St Paul presents the Christian life as a type of spiritual sport: “races” indicates the continuous effort to achieve perfection (cf. Phil 3:14); training for athletics indicates the practice of self-denial (cf. 1 Cor 9:26-27); fighting stands for the effort required to resist sin even if that means death, as can happen in the event of persecution (cf. Heb 12:4). It is well worthwhile taking part in this competition, because, as St John Chrysostom points out, “the crown which it bestows never withers. It is not made of laurel leaves, it is not a man who places it on our head, it has not been won in the presence of a crowd made up of men, but in a stadium full of angels. In earthly competitions a man fights and strives for days and the only reward he receives is a crown which withers in a matter of hours [...]. That does not happen here: the crown he is given is a glory and honor whose brilliance lasts forever (”Hom. on 2 Tim, ad loc”.).
All Christians who “have loved his appearing”, that is, who stay true to Christ, share St Paul’s expectation of eternal life. “We who know about the eternal joys of the heavenly fatherland should hasten to reach it by the more direct route” (St Gregory the Great, “In Evangelia Homiliae”, 16).
From: Mark 12:38-44
Jesus Censures the Scribes
The Widow’s Mite
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Commentary:
38-40. Our Lord reproves disordered desire for human honors: “We should notice that salutations in the marketplace are not forbidden, nor people taking the best seats if that befits their position; rather, the faithful are warned to avoid, as they would evil men, those who set too much store by such honors” (St. Bede, “In Marci Evangelium Expositio, in loc.”). See also notes on Matthew 23:2-3, 5, 11 and 14.
41-44. Our Lord uses this little event to teach us the importance of things which apparently are insignificant. He puts it somewhat paradoxically; the poor widow has contributed more than all the rich. In God’s sight the value of such an action lies more in upright intention and generosity of spirit than in the quantity one gives.
“Didn’t you see the light in Jesu s’ eyes as the poor widow left her little alms in the temple? Give Him what you can: the merit is not in whether it is big or small, but in the intention with which you give it” ([St] J. Escriva, “The Way”, 829).
By the same token, our actions are pleasing to God even if they are not as perfect as we would like. St. Francis de Sales comments: “Now as among the treasures of the temple, the poor widow’s mite was much esteemed, so the least little good works, even though performed somewhat coldly and not according to the whole extent of the charity which is in us, are agreeable to God, and esteemed by Him; so that though of themselves they cannot cause and increase in the existing love [...] yet Divine Providence, counting on them and, out of His goodness, valuing them, forthwith rewards them with increase in charity for the present, and assigns to them a greater Heavenly glory for the future” (St. Francis de Sales, “Treatise on the Love of God”, Book 3, Chapter 2).
Liturgical Colour: Green.
| First reading | 2 Timothy 4:1-8 © |
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| Responsorial Psalm |
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| Psalm 70(71):8-9,14-17,22 © |
| Gospel Acclamation | cf.Lk8:15 |
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| Or: | Mt5:3 |
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| Gospel | Mark 12:38-44 © |
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| Mark | |||
| English: Douay-Rheims | Latin: Vulgata Clementina | Greek NT: Byzantine/Majority Text (2000) | |
| Mark 12 |
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| 38. | And he said to them in his doctrine: Beware of the scribes, who love to walk in long robes, and to be saluted in the marketplace, | Et dicebat eis in doctrina sua : Cavete a scribis, qui volunt in stolis ambulare, et salutari in foro, | και ελεγεν αυτοις εν τη διδαχη αυτου βλεπετε απο των γραμματεων των θελοντων εν στολαις περιπατειν και ασπασμους εν ταις αγοραις |
| 39. | And to sit in the first chairs, in the synagogues, and to have the highest places at suppers: | et in primis cathedris sedere in synagogis, et primos discubitus in cœnis : | και πρωτοκαθεδριας εν ταις συναγωγαις και πρωτοκλισιας εν τοις δειπνοις |
| 40. | Who devour the houses of widows under the pretence of long prayer: these shall receive greater judgment. | qui devorant domos viduarum sub obtentu prolixæ orationis : hi accipient prolixius judicium. | οι κατεσθιοντες τας οικιας των χηρων και προφασει μακρα προσευχομενοι ουτοι ληψονται περισσοτερον κριμα |
| 41. | And Jesus sitting over against the treasury, beheld how the people cast money into the treasury, and many that were rich cast in much. | Et sedens Jesus contra gazophylacium, aspiciebat quomodo turba jactaret æs in gazophylacium, et multi divites jactabant multa. | και καθισας ο ιησους κατεναντι του γαζοφυλακιου εθεωρει πως ο οχλος βαλλει χαλκον εις το γαζοφυλακιον και πολλοι πλουσιοι εβαλλον πολλα |
| 42. | And there came a certain poor widow, and she cast in two mites, which make a farthing. | Cum venisset autem vidua una pauper, misit duo minuta, quod est quadrans, | και ελθουσα μια χηρα πτωχη εβαλεν λεπτα δυο ο εστιν κοδραντης |
| 43. | And calling his disciples together, he saith to them: Amen I say to you, this poor widow hath cast in more than all they who have cast into the treasury. | et convocans discipulos suos, ait illis : Amen dico vobis, quoniam vidua hæc pauper plus omnibus misit, qui miserunt in gazophylacium. | και προσκαλεσαμενος τους μαθητας αυτου λεγει αυτοις αμην λεγω υμιν οτι η χηρα αυτη η πτωχη πλειον παντων βεβληκεν των βαλλοντων εις το γαζοφυλακιον |
| 44. | For all they did cast in of their abundance; but she of her want cast in all she had, even her whole living. | Omnes enim ex eo, quod abundabat illis, miserunt : hæc vero de penuria sua omnia quæ habuit misit totum victum suum. | παντες γαρ εκ του περισσευοντος αυτοις εβαλον αυτη δε εκ της υστερησεως αυτης παντα οσα ειχεν εβαλεν ολον τον βιον αυτης |
38. And he said unto them in his doctrine, Beware of the scribes, which love to go in long clothing, and love salutations in the marketplaces,
39. And the chief seats in the synagogues, and the uppermost rooms at feasts:
40. Which devour widows’ houses, and for a pretence make long prayers: these shall receive greater damnation.
PSEUDO-JEROME. After confuting the Scribes and Pharisees, He burns up as a fire their dry and withered examples; wherefore it is said, And he said unto them in his doctrine, Beware of the Scribes, which love to go in long clothing.
BEDE. (ubi sup.) To walk in long clothing is to go forth into public clad in garments too much ornamented, in which amongst other things, that rich man, who fared sumptuously every day, is said to have sinned.
THEOPHYLACT. But they used to walk in honourable garments, because they wished to be highly esteemed for it, and in like manner they desired other things, which lead to glory. For it goes on: And love salutations in the marketplaces, and the chief seats in the synagogues, and the uppermost rooms at feasts.
BEDE. (ubi sup.) We must observe that He does not forbid that those, to whom it falls by the rule of their office, should be saluted in the marketplace, or have chief seats and places at feasts, but He teaches that those who love those things unduly, whether they have them or no, are to be avoided by the faithful as wicked men: that is, He blames the intention and not the office; although this too is culpable, that the very men who wish to be called masters of the synagogue in Moses’ seat, should have to do with lawsuits in the marketplace. We are in two ways ordered to beware of those who are desirous of vain glory; first, we should not be seduced by their hypocrisy into thinking that what they do is good; nor secondly, should we be excited to imitate them, through a vain rejoicing in being praised for those virtues which they affect.
THEOPHYLACT. He also especially teaches the Apostles, not to have any communication with the scribes, but to imitate Christ Himself; and in ordaining them to be masters in the duties of life, He places others under themv.
BEDE. (ubi sup.) But they do not only seek for praise from men, but also for gain. Wherefore there follows, Which devour widows’ houses, under the pretence of long prayers. For there are men who pretending to be just hesitate not to receive money from persons who are troubled in conscience, as though they would be their advocates in the judgment. A hand stretched out to the poor is always an accompaniment to prayer, but these men pass the night in prayer, that they may take away money from the poor.
THEOPHYLACT. But the Scribes used to come to women, who were left without the protection of their husbands, as though they were their protectors; and by a pretence of prayer, a reverend exterior and hypocrisy, they used to deceive widows, and thus also devour the houses of the rich. It goes on, These shall receive a greater damnation, that is, than the other Jews, who sinned.
12:41–44
41. And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much.
42. And there came a certain poor widow, and she threw in two mites, which make a farthing.
43. And he called unto him his disciples, and saith unto them, Verily I say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury:
44. For all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living.
BEDE. (ubi sup.) The Lord, who had warned them to avoid the desire of high place and vain glory, now distinguishes by a sure test those who brought in gifts. Wherefore it is said, And Jesus sat over against the treasury, and beheld how the people cast money into the treasury. In the Greek language, phylassein means to keep, and gaza is a Persian word for treasure; wherefore the word gazophylacium. which is here used means a place where riches are kept, which name also was applied to the chest in which the offerings of the people were collected, for the necessary uses of the temple, and to the porch in which they were kept. You have a notice of the porch in the Gospel, These words spake Jesus in the treasury as He taught in the temple; and of the chest in the book of Kings, But Jehoiada the priest took a chest. (John 8:20. 2 Kings 12:9)
THEOPHYLACT. Now there was a praiseworthy custom amongst the Jews, that those who were able and willing should put something into the treasury, for the maintenance of the priests, the poor, and the widows; wherefore there is added, And many that were rich cast in much. But whilst many people were so engaged, a poor widow came up, and shewed her love by offering money according to her ability; wherefore it is said, And there came a certain poor widow, and she threw in two mites, which make a farthing.
BEDE. (ubi sup.) Reckoners use the word ‘quadrans’ for the fourth part of any thing, be it place, money, or time. Perhaps then in this place is meant the fourth part of a shekel, that is, five pence. It goes on, And he called unto him his disciples, and saith unto them, Verily I say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury: for God does not weigh the property but the conscience of those who offer; nor did He consider the smallness of the sum in her offering, but what was the store from which it came. Wherefore He adds, For all they did cast in of their abundance, but she of her want did cast in all that she had, even all her living.
PSEUDO-JEROME. But in a mystical sense, they are rich, who bring forth from the treasure of their heart things new and old, which are the obscure and hidden things of Divine wisdom in both testaments; but who is the poor woman, if it be not I and those like me, who cast in what I can, and have the will to explain to you, where I have not the power. For God does not consider how much ye hear, but what is the store from which it comes; but each at all events can bring his farthing, that is, a ready will, which is called a farthing, because it is accompanied by three things, that is, thought, word, and deed. And in that it is said that she cast in all her living, it is implied that all that the body wants is that by which it lives1; wherefore it is said, All the labour of man is for his mouth. (Eccl. 6:7)
THEOPHYLACT. Or else; That widow is the soul of man, which leaving Satan to which it had been joined, casts into the temple two mites, that is, the flesh and the mind, the flesh by abstinence, the mind by humility, that so it may be able to hear that it has cast away all its living, and has consecrated it, leaving nothing for the world of all that it possessed.
BEDE. (ubi sup) Again, in an allegorical way, the rich men, who cast gifts into the treasury, point out the Jews puffed up with the righteousness of the law; the poor widow is the simplicity of the Church: poor indeed, because she has cast away the spirit of pride and of the desires of worldly things; and a widow, because Jesus her husband has suffered death for her. She casts two mites into the treasury, because she brings the love of God and of her neighbour, or the gifts of faith and prayer; which are looked upon as mites in their own insignificance, but measured by the merit of a devout intention are superior to all the proud works of the Jews. The Jew sends of his abundance into the treasury, because he presumes on his own righteousness; but the Church sends her whole living into God’s treasury, because she understands that even her very living is not of her own desert, but of Divine grace.
Catena Aurea Mark 12
In the 12th century in the French region of Premontre, Saint Norbert founded a religious Order known as the Praemonstratensians or the Norbertines. His founding of the Order was a monumental tasks: combating rampant heresies—particularly regarding the Blessed Sacrament, revitalizing many of the faithful who had grown indifferent and dissolute, plus effecting peace and reconciliation among enemies.
Norbert entertained no pretensions about his own ability to accomplish this multiple task. Even with the aid of a goodly number of men who joined his Order, he realized that nothing could be effectively done without God’s power. Finding this help especially in devotion to the Blessed Sacrament, he and his Norbertines praised God for success in converting heretics, reconciling numerous enemies, and rebuilding faith in indifferent believers. Many of them lived in central houses during the week and served in parishes on weekends.
Reluctantly, Norbert became archbishop of Magdeburg in central Germany, a territory half pagan and half Christian. In this position he zealously and courageously continued his work for the Church until his death on June 6, 1134.
A different world cannot be built by indifferent people. The same is true in regard to the Church. The indifference of vast numbers of nominal faithful to ecclesiastical authority and essential doctrines of the faith weakens the Church’s witness. Unswerving loyalty to the Church and fervent devotion to the Eucharist, as practiced by Norbert, will continue immeasurably toward maintaining the people of God in accord with the heart of Christ.
Pray for Pope Francis.
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We thank you, God our Father, for those who have responded to your call to priestly ministry.
Accept this prayer we offer on their behalf: Fill your priests with the sure knowledge of your love.
Open their hearts to the power and consolation of the Holy Spirit.
Lead them to new depths of union with your Son.
Increase in them profound faith in the Sacraments they celebrate as they nourish, strengthen and heal us.
Lord Jesus Christ, grant that these, your priests, may inspire us to strive for holiness by the power of their example, as men of prayer who ponder your word and follow your will.
O Mary, Mother of Christ and our mother, guard with your maternal care these chosen ones, so dear to the Heart of your Son.
Intercede for our priests, that offering the Sacrifice of your Son, they may be conformed more each day to the image of your Son, our Lord and Savior, Jesus Christ. Amen.
Saint John Vianney, universal patron of priests, pray for us and our priests
This icon shows Jesus Christ, our eternal high priest.
The gold pelican over His heart represents self-sacrifice.
The border contains an altar and grapevines, representing the Mass, and icons of Melchizedek and St. Jean-Baptiste Vianney.
Melchizedek: king of righteousness (left icon) was priest and king of Jerusalem. He blessed Abraham and has been considered an ideal priest-king.
St. Jean-Baptiste Vianney is the patron saint of parish priests.
1. Sign of the Cross: In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
2. The Apostles Creed: I BELIEVE in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God, the Father Almighty; from there He shall come to judge the living and the dead.
I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.
3. The Lord's Prayer: OUR Father, who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.
4. (3) Hail Mary: HAIL Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and in the hour of our death. Amen. (Three times)
5. Glory Be: GLORY be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.
6. Fatima Prayer: Oh, my Jesus, forgive us our sins, save us from the fires of hell, lead all souls to heaven, especially those in most need of your mercy.
Announce each mystery, then say 1 Our Father, 10 Hail Marys, 1 Glory Be and 1 Fatima prayer. Repeat the process with each mystery.
End with the Hail Holy Queen:
Hail, Holy Queen, Mother of Mercy, our life, our sweetness and our hope! To thee do we cry, poor banished children of Eve! To thee do we send up our sighs, mourning and weeping in this vale of tears! Turn then, most gracious advocate, thine eyes of mercy towards us; and after this, our exile, show unto us the blessed fruit of thy womb, Jesus!
O clement, O loving, O sweet Virgin Mary! Pray for us, O holy Mother of God, that we may be made worthy of the promises of Christ.
Final step -- The Sign of the Cross
The Mysteries of the Rosary By tradition, Catholics meditate on these Mysteries during prayers of the Rosary. The biblical references follow each of the Mysteries below.
The Joyful Mysteries
(Mondays and Saturdays)
1. The Annunciation (Luke 1:26-38) [Spiritual fruit - Humility]
2. The Visitation (Luke 1: 39-56) [Spiritual fruit - Love of Neighbor]
3. The Nativity (Luke 2:1-20) [Spiritual fruit - Poverty of Spirit]
4. The Presentation (Luke 2:21-38) [Spiritual fruit - Purity of mind & body]
5. The Finding of Jesus in the Temple (Luke 2:41-52) [Spiritual fruit - Obedience ]
St. Michael the Archangel
~ PRAYER ~
St. Michael, the Archangel, defend us in battle
Be our protection against the wickedness
and snares of the devil;
May God rebuke him, we humbly pray,
and do thou, O Prince of the heavenly host,
by the power of God,
Cast into hell Satan and all the evil spirits
who prowl through the world seeking the ruin of souls.
Amen
+
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