Skip to comments.Catholic Caucus: Daily Mass Readings, 07-14-20, M, St. Kateri Tekakwitha, Virgin
Posted on 07/13/2020 9:57:40 PM PDT by Salvation
In the days of Ahaz, king of Judah, son of Jotham, son of Uzziah,
Rezin, king of Aram,
and Pekah, king of Israel, son of Remaliah,
went up to attack Jerusalem,
but they were not able to conquer it.
When word came to the house of David that Aram
was encamped in Ephraim,
the heart of the king and the heart of the people trembled,
as the trees of the forest tremble in the wind.
Then the LORD said to Isaiah: Go out to meet Ahaz,
you and your son Shear-jashub,
at the end of the conduit of the upper pool,
on the highway of the fullers field, and say to him:
Take care you remain tranquil and do not fear;
let not your courage fail
before these two stumps of smoldering brands
the blazing anger of Rezin and the Arameans,
and of the son Remaliah,
because of the mischief that
Aram, Ephraim and the son of Remaliah,
plots against you, saying,
Let us go up and tear Judah asunder, make it our own by force,
and appoint the son of Tabeel king there.
Thus says the LORD:
This shall not stand, it shall not be!
Damascus is the capital of Aram,
and Rezin is the head of Damascus;
Samaria is the capital of Ephraim,
and Remaliahs son the head of Samaria.
But within sixty years and five,
Ephraim shall be crushed, no longer a nation.
Unless your faith is firm
you shall not be firm!
R. (see 9d) God upholds his city for ever.
Great is the LORD and wholly to be praised
in the city of our God.
His holy mountain, fairest of heights,
is the joy of all the earth.
R. God upholds his city for ever.
Mount Zion, the recesses of the North,
is the city of the great King.
God is with her castles;
renowned is he as a stronghold.
R. God upholds his city for ever.
For lo! the kings assemble,
they come on together;
They also see, and at once are stunned,
R. God upholds his city for ever.
Quaking seizes them there;
anguish, like a womans in labor,
As though a wind from the east
were shattering ships of Tarshish.
R. God upholds his city for ever.
R. Alleluia, alleluia.
If today you hear his voice,
harden not your hearts.
R. Alleluia, alleluia.
Jesus began to reproach the towns
where most of his mighty deeds had been done,
since they had not repented.
Woe to you, Chorazin! Woe to you, Bethsaida!
For if the mighty deeds done in your midst
had been done in Tyre and Sidon,
they would long ago have repented in sackcloth and ashes.
But I tell you, it will be more tolerable
for Tyre and Sidon on the day of judgment than for you.
And as for you, Capernaum:
Will you be exalted to heaven?
You will go down to the nether world.
For if the mighty deeds done in your midst had been done in Sodom,
it would have remained until this day.
But I tell you, it will be more tolerable
for the land of Sodom on the day of judgment than for you.
For the readings of the Memorial of Saint Kateri Tekakwitha, please go here.
KEYWORDS: catholic; mt11; ordinarytime; prayer; saints;
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From: Isaiah 7:1-9
The sign of Immanu-el
 And the Lord said to Isaiah, Go forth to meet Ahaz, you and Shear-jashub your son, at the end of the conduit of the upper pool on the highway to the Fullers Field,  and say to him, Take heed, be quiet, do not fear, and do not let your heart be faint because of these two smouldering stumps of firebrands, at the fierce anger of Rezin and Syria and the son of Remaliah.  Because Syria, with Ephraim and the son of Remaliah, has devised evil against you, saying,  Let us go up against Judah and terrify it, and let us conquer it for ourselves, and set up the son of Tabe-el as king in the midst of it,  thus says the Lord God:
It shall not stand,
and it shall not come to pass.
[8[ For the head of Syria is Damascus,
and the head of Damascus is Rezin.
(Within sixty-five years Ephraim will be broken to pieces so that it will
no longer be a people.)
 And the head of Ephraim is Samaria,
and the head of Samaria is the son of Remaliah.
If you will not believe,
surely you shall not be established.
7:1-12:6. This series of oracles and narratives is usually known as the Book of Immanuel, because its climax is taken to be the mysterious announcement of a Messiah-Saviour, called Immanu-el, which means God-with-us (7:14). This book is one of the most interesting parts of First Isaiah. Some scholars include in the book, as its introduction, the prophets vision of God in majesty, and the account of Isaiahs calling (6:1-13).
The Immanuel prophecy begins with the announcement of a God-given sign of salvation — the virgin who will conceive and hear a son (7:1-8:22). The son is described in such a way that he seems to he no ordinary human child (8:23-9:6). Paradoxically, the joy of salvation that has just been proclaimed is then immediately clouded by announcements about the wrath of God, the collapse of Samaria and the Assyrian threat to Jerusalem (9:7-10:19). But, as often happens in Isaiah, we are told that a remnant will he saved, a shoot from the stump of Jesse (11:1), that is, a descendant of David on whom the Spirit of the Lord will rest (11:2), and that a kingdom of righteousness and peace will emerge and the exiles will return home (10:20-11:16). This leads the prophet to intone a short psalm of thanksgiving (12: I-6).
7:1-9. After the account of Isaiahs vocation, where we heard that a hardened heart is unable to hear the word of the Lord (cf. 6:9-10), we are now given evidence to that effect. Isaiah has a meeting with King Ahaz, in which the king is in two minds as to what to do in the face of pressure to join the coalition against the Assyrians made up of Israel (here also called Ephraim), whose capital was Samaria, and Syria (Aram), the capital of which was Damascus. Verse 6 mentions Tabeel, about whom nothing more is known; he may have been a senior official in the Southern kingdom who was in favour of joining the coalition. The prophets message warns Judah that it should put its trust in God, believing in his word, and not try to take refuge in any political alliance, be it with the Syrians and Ephraimites, or with Assyria. It ends abruptly with the threat that if Ahaz and his supporters fail to listen, their downfall will soon follow (vv. 7-9). The narrative says that a son of Isaiah is present at his exchange with Ahaz — Shear-jashub (v. 3), a name full of symbolism, for it means a remnant shall return. The presence of this son implies, in some way, that God will ensure the permanent survival of the people: there will always be some, a remnant, who will come back to the Lord and recover what has been lost (cf. 10:20-22).
From: Matthew 11:20-24
Jesus Reproaches People for Their Unbelief
21-24. Chorazin and Bethsaida were thriving cities on the northern shore of the lake of Gennesaret, not very far from Capernaum. During His public ministry Jesus often preached in these cities and worked many miracles there; in Capernaum He revealed His teaching about the Blessed Eucharist (cf. John 6:51ff). Tyre, Sidon, Sodom and Gomorrah, the main cities of Phoenicia—all notorious for loose livingwere classical examples of divine punishment (cf. Ezekiel 26-28; Isaiah 23).
Here Jesus is pointing out the ingratitude of people who could know Him but who refuse to change: on the day of Judgment (verses 22 and 24) they will have more explaining to do: “Every one to whom much is given, of him will much be required” (Luke 12:48).
Liturgical Colour: Green.
|First reading||Isaiah 7:1-9 ©|
|Psalm 47(48):2-8 ©|
|Matthew 11:20-24 ©|
|English: Douay-Rheims||Latin: Vulgata Clementina||Greek NT: Byzantine/Majority Text (2000)|
|20.||Then began he to upbraid the cities wherein were done the most of his miracles, for that they had not done penance.||Tunc cpit exprobrare civitatibus, in quibus factæ sunt plurimæ virtutes ejus, quia non egissent pnitentiam :||τοτε ηρξατο ονειδιζειν τας πολεις εν αις εγενοντο αι πλεισται δυναμεις αυτου οτι ου μετενοησαν|
|21.||Woe to thee, Corozain, woe to thee, Bethsaida: for if in Tyre and Sidon had been wrought the miracles that have been wrought in you, they had long ago done penance in sackcloth and ashes.||Væ tibi Corozain, væ tibi Bethsaida : quia, si in Tyro et Sidone factæ essent virtutes quæ factæ sunt in vobis, olim in cilicio et cinere pnitentiam egissent.||ουαι σοι χοραζιν ουαι σοι βηθσαιδα οτι ει εν τυρω και σιδωνι εγενοντο αι δυναμεις αι γενομεναι εν υμιν παλαι αν εν σακκω και σποδω μετενοησαν|
|22.||But I say unto you, it shall be more tolerable for Tyre and Sidon in the day of judgment, than for you.||Verumtamen dico vobis : Tyro et Sidoni remissius erit in die judicii, quam vobis.||πλην λεγω υμιν τυρω και σιδωνι ανεκτοτερον εσται εν ημερα κρισεως η υμιν|
|23.||And thou Capharnaum, shalt thou be exalted up to heaven? thou shalt go down even unto hell. For if in Sodom had been wrought the miracles that have been wrought in thee, perhaps it had remained unto this day.||Et tu Capharnaum, numquid usque in cælum exaltaberis ? usque in infernum descendes, quia si in Sodomis factæ fuissent virtutes quæ factæ sunt in te, forte mansissent usque in hanc diem.||και συ καπερναουμ η εως του ουρανου υψωθεισα εως αδου καταβιβασθηση οτι ει εν σοδομοις εγενοντο αι δυναμεις αι γενομεναι εν σοι εμειναν αν μεχρι της σημερον|
|24.||But I say unto you, that it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.||Verumtamen dico vobis, quia terræ Sodomorum remissius erit in die judicii, quam tibi.||πλην λεγω υμιν οτι γη σοδομων ανεκτοτερον εσται εν ημερα κρισεως η σοι|
20. Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not:
21. Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.
22. But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you.
23. And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day.
24. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.
GLOSS. (ap. Anselm.) Thus far He had brought His accusation against the Jews in common; now against certain towns by name, in which he had specially preached, and yet they would not be converted; whence it is said, Then began he to upbraid the cities in which most of his mighty works were done, because they had not repented.
JEROME. His upbraiding of the towns of Corozaim, Bethsaida, and Capharnaum, is set forth in this chapter, because He therefore upbraided them, because after He had such mighty works and wonders in them they had not done penitence. Whence He adds, Wo for thee, Corozaim! wo for thee, Bethsaida!
CHRYSOSTOM. That you should not say that they were by nature evil, He names Bethsaida, a town from which the Apostles had come, namely, Philip, and two pair of the chief of the Apostles, Peter and Andrew, James and John.
JEROME. In this word Wo, these towns of Galilee are mourned for by the Saviour, that after so many signs and mighty works, they had not done penitence.
RABANUS. Corozaim, which is interpreted my mystery, and Bethsaida, the house of fruits or, the house of hunters, are towns of Galilee situated on the shore of the sea of Galilee. The Lord therefore mourns for towns which once had the mystery of God, and which ought to have brought forth the fruit of virtues, and into which spiritual hunters had been sent.
JEROME. And to these are preferred Tyre and Sidon, cities given up to idolatry and vices; For if the mighty works which have been done in you had been done in Tyre and Sidon, they would have long ago done penitence in sackcloth and ashes.
GREGORY. (Mor. xxxv. 6.) In sackcloth is the roughness which denotes the pricking of the conscience for sin, ashes denote the dust of the dead; and both are wont to be employed in penitence, that the pricking of the sackcloth may remind us of our sins, and the dust of the ash may cause us to reflect what we have become by judgment.
RABANUS. Tyre and Sidon axe cities of Phnicia. Tyre is interpreted narrowness, and Sidon hunting; and denote the Gentiles whom the Devil as a hunter drives into the straits of sin; but Jesus the Saviour sets them free by the Gospel.
JEROME. We ask where it is written that the Lord did wonders in Corozaim and Bethsaida? We read above, And he went about the towns and villages, healing all sicknesses, &c. (ch., 9:35.) among the rest, therefore, we may suppose that He wrought signs in Corozaim and Bethsaida.
AUGUSTINE. (De Don. Pers. 9.) It is not then true that His Gospel was not preached in those times and places, in which He foreknew that all would be such, as were many in His actual presence, who would not even believe on Him when He raised men from the dead. For the Lord Himself bears witness that they of Tyre and Sidon would have done penitence in great humility, had the wonders of the Divine power been done in them. Moreover, if the dead are judged according to those deeds which they would have done had they lived, then because these would have believed had the Gospel been preached to them with so great miracles, surely they should not be punished at all, and yet in the day of judgment they shall be punished; for it follows, But I say unto you, It shall be more tolerable for Tyre and Sidon in the day of judgment, than for you. Those then shall be punished with more, these with less severity.
JEROME. This is because Tyre and Sidon had trodden under foot the law of nature only, but these towns after they had transgressed the natural and the written Law, also made light of those wonders which had been wrought among them.
RABANUS. We at this day see the words of the Saviour fulfilled; Corozaim and Bethsaida would not believe when the Lord came to them in person; but Tyre and Sidon have afterwards believed on the preaching of the Apostles.
REMIGIUS. Capharnaum was the metropolis of Galilee, and a noted town of that province, and therefore the Lord mentions it particularly, saying, And thou, Capharnaum, shalt thou indeed be exalted to heaven. Thou shalt go down even to hell.
JEROME. In other copies we find, And thou, Capharnaum, that art exalted to heaven, shalt be brought down to hell; and it may be understood in two different ways. Either, thou shalt go down to hell because thou hast proudly resisted my preaching; or, thou that hast been exalted to heaven by entertaining me, and having my mighty wonders done in thee, shalt be visited with the heavier punishment, because thou wouldest not believe even these.
REMIGIUS. And they have made the sins not of Sodom only and Gomorrah, but of Tyre and Sidon light in comparison, and therefore it follows, For if the mighty works which have been done in thee had been done in Sodom, it would perhaps have remained unto this day.
CHRYSOSTOM. This makes the accusation heavier, for it is a proof of extreme wickedness, that they are worse, not only than any then living, but than the wickedest of all past time.
JEROME. In Capharnaum, which is interpreted the most fair town, Jerusalem is condemned, to which it is said by Ezekiel, Sodom is justified by thee. (Ezek. 16:52)
REMIGIUS. The Lord, who knows all things, here uses a word expressing uncertaintyperhaps, to shew that freedom of choice is left to men. But I say unto you, it shall be easier for the land of Sodom in the day of judgment than for you. And be it known, that in speaking of the city or country, the Lord does not chide with the buildings and walls, but with the men that inhabit there, by the figure metonymy, putting the thing containing for the thing contained. The words, It shall be easier in the day of judgment, clearly prove that there are divers punishments in hell, as there are divers mansions in the kingdom of heaven.
JEROME. The careful reader will hesitate here; If Tyre and Sidon could have done penitence at the preaching of the Saviour, and His miracles, they are not in fault that they believed not; the sin is his who would not preach to bring them to penitence. To this there is a ready answer, that we know not Gods judgments, and are ignorant of the sacraments of His peculiar dispensations. It was determined by the Lord not to pass the borders of Judæa, that He might not give the Pharisees and Priests a just occasion of persecuting Him, as also He gave commandment to the Apostles, Go not into the way of the Gentiles. Corozaim and Bethsaida are condemned because they would not believe, though Christ Himself was among themTyre and Sidon are justified, because they believed His Apostles. You should not enquire into times when you see the salvation of those that believe.
REMIGIUS. We may also answer in another way. There were many in Corozaim and Bethsaida who would believe, and many in Tyre and Sidon who would not believe, and therefore were not worthy of the Gospel. The Lord therefore preached to the dwellers in Corozaim and Bethsaida, that they who were to believe, might be able; and preached not in Tyre and Sidon, lest perhaps they who were not to believe, being made worse by contempt of the Gospel, should be punished more heavily.
AUGUSTINE. (De Don. Pers. 10.) A certain Catholic disputant of some note expounded this place of the Gospel in the following way; That the Lord foreknew that they of Tyre and Sidon would fall from the faith after they had believed the miracles done among them; and that therefore in mercy He did not His miracles there; because they would have incurred the heavier penalty had they lapsed from the faith after having held it, than if they had never held it at all. Or otherwise, The Lord surely foreknew His mercies with which He deigns to deliver us. And this is the predestination of the saints, namely, the foreknowledge and making ready the mercies of God, by which they are most certainly saved, whosoever are saved. The rest are left to the just judgment of God in the general body of the condemned, where they of Tyre and Sidon are left, who might have believed had they seen Christs many miracles; but since it was not given them that they should believe, therefore that through which they might have believed was also withheld. From which it appears, that there are certain who have in their dispositions by nature a divine gift of understanding by which they would be moved to faith, if they should either hear words or see signs adapted to their minds. But if they be not by the high sentence of God set apart from the mass of perdition through the predestination of grace, then neither words nor works are set before them by God, which yet, could they have seen or heard them, would have stirred them to believe. In this general mass of perdition are the Jews also left, who could not believe so great and manifest wonders wrought before their eyes. And the cause wherefore they could not believe, the Gospel hath not hidden, speaking thus; Though he did so great miracles before them, yet could they not believe, as Esaias said, I have blinded their eyes, and hardened their heart. (John 12:37) Not in this way then were the eyes of they of Tyre and Sidon blinded, or their heart hardened, for they would have believed had they seen such wonders as these saw. But it profited those not that they could have believed, for that they were not predestinated; neither would it have been any hindrance to these that they had not power to believe, had they been so predestined that God should have enlightened their blindness, and taken away the heart of stone from within them.
AUGUSTINE. (De Cons. Ev. ii. 32.) Luke also gives this as spoken in continuation of some other of the Lords discourses; from which it appears that he has rather followed the actual order of events; Matthew to have followed his recollection. Or the words of Matthew, Then began he to upbraid the towns, must be taken, as some think, as expressing some particular time by the word then, but not referring generally to that time in which the many other things here told were done and said. Whoever, therefore, thinks thus must suppose that this was spoken twice. And when we find in the same Evangelist some things spoken by the Lord at two different timeslike that in Luke concerning the not taking a scrip for their journey,what wonder is it if any thing else, which was twice spoken, is found once severally in two several Gospels in the actual connexion in which it was spoken, which connexion is different, because they are two different occasions on which it is related to have been spoken?
Catena Aurea Matthew 11
The blood of martyrs is the seed of saints. Nine years after the Jesuits Isaac Jogues and Jean de Lelande were tomahawked by Iroquois warriors, a baby girl was born near the place of their martyrdom, Auriesville, New York.
Her mother was a Christian Algonquin, taken captive by the Iroquois and given as wife to the chief of the Mohawk clan, the boldest and fiercest of the Five Nations. When she was four, Tekakwitha lost her parents and little brother in a smallpox epidemic that left her disfigured and half blind. She was adopted by an uncle, who succeeded her father as chief. He hated the coming of the BlackrobesJesuit missionariesbut could do nothing to them because a peace treaty with the French required their presence in villages with Christian captives. She was moved by the words of three Blackrobes who lodged with her uncle, but fear of him kept her from seeking instruction. Tekakwitha refused to marry a Mohawk brave, and at 19 finally got the courage to take the step of converting. She was baptized with the name Kateri–Catherine–on Easter Sunday.
Now she would be treated as a slave. Because she would not work on Sunday, Kateri received no food that day. Her life in grace grew rapidly. She told a missionary that she often meditated on the great dignity of being baptized. She was powerfully moved by Gods love for human beings and saw the dignity of each of her people.
She was always in danger, for her conversion and holy life created great opposition. On the advice of a priest, Kateri stole away one night and began a 200-mile walking journey to a Christian Indian village at Sault St. Louis, near Montreal.
For three years she grew in holiness under the direction of a priest and an older Iroquois woman, giving herself totally to God in long hours of prayer, in charity, and in strenuous penance. At 23, Kateri took a vow of virginity, an unprecedented act for an Indian woman whose future depended on being married. She found a place in the woods where she could pray an hour a dayand was accused of meeting a man there!
Her dedication to virginity was instinctive: Kateri did not know about religious life for women until she visited Montreal. Inspired by this, she and two friends wanted to start a community, but the local priest dissuaded her. She humbly accepted an ordinary life. She practiced extremely severe fasting as penance for the conversion of her nation. Kateri Tekakwitha died the afternoon before Holy Thursday. Witnesses said that her emaciated face changed color and became like that of a healthy child. The lines of suffering, even the pockmarks, disappeared and the touch of a smile came upon her lips. She was beatified in 1980 and canonized in 2012.
We like to think that our proposed holiness is thwarted by our situation. If only we could have more solitude, less opposition, better health. Kateri Tekakwitha repeats the example of the saints: Holiness thrives on the cross, anywhere. Yet she did have what Christiansall peopleneed: the support of a community. She had a good mother, helpful priests, Christian friends. These were present in what we call primitive conditions, and blossomed in the age-old Christian triad of prayer, fasting and almsgiving: union with God in Jesus and the Spirit, self-discipline and often suffering, and charity for her brothers and sisters.
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.
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