Catholic Caucus: Daily Mass Readings, 09-19-2020, Memorial of Saint Januarius, bishop and martyr

USCCB/RNAB ^ | 19 September 2020 | USCCB/RNAB

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September 19 2020

Saturday of the Twenty-fourth Week in Ordinary Time

Twenty-fourth Saturday in Ordinary Time

Lectionary: 448

Reading 1

1 COR 15:35-37, 42-49

Brothers and sisters:
Someone may say, “How are the dead raised?
With what kind of body will they come back?”You fool!
What you sow is not brought to life unless it dies.
And what you sow is not the body that is to be
but a bare kernel of wheat, perhaps, or of some other kind.

So also is the resurrection of the dead.
It is sown corruptible; it is raised incorruptible.
It is sown dishonorable; it is raised glorious.
It is sown weak; it is raised powerful.
It is sown a natural body; it is raised a spiritual body.
If there is a natural body, there is also a spiritual one.

So, too, it is written,
“The first man, Adam, became a living being,”
the last Adam a life-giving spirit.
But the spiritual was not first;
rather the natural and then the spiritual.
The first man was from the earth, earthly;
the second man, from heaven.
As was the earthly one, so also are the earthly,
and as is the heavenly one, so also are the heavenly.
Just as we have borne the image of the earthly one,
we shall also bear the image of the heavenly one.

Responsorial Psalm

PS 56:10C-12, 13-14

R. (14) I will walk in the presence of God, in the light of the living.
Now I know that God is with me.
In God, in whose promise I glory,
in God I trust without fear;
what can flesh do against me?
R. I will walk in the presence of God, in the light of the living.
I am bound, O God, by vows to you;
your thank offerings I will fulfill.
For you have rescued me from death,
my feet, too, from stumbling;
that I may walk before God in the light of the living.
R. I will walk in the presence of God, in the light of the living.

Alleluia

LK 8:15

R. Alleluia, alleluia.
Blessed are they who have kept the word with a generous heart
and yield a harvest through perseverance.
R. Alleluia, alleluia.

Gospel

LK 8:4-15

When a large crowd gathered, with people from one town after another
journeying to Jesus, he spoke in a parable.
“A sower went out to sow his seed.
And as he sowed, some seed fell on the path and was trampled,
and the birds of the sky ate it up.
Some seed fell on rocky ground, and when it grew,
it withered for lack of moisture.
Some seed fell among thorns,
and the thorns grew with it and choked it.
And some seed fell on good soil, and when it grew,
it produced fruit a hundredfold.”
After saying this, he called out,
“Whoever has ears to hear ought to hear.”

Then his disciples asked him
what the meaning of this parable might be.
He answered,
“Knowledge of the mysteries of the Kingdom of God
has been granted to you;
but to the rest, they are made known through parables
so that they may look but not see, and hear but not understand.

“This is the meaning of the parable.
The seed is the word of God.
Those on the path are the ones who have heard,
but the Devil comes and takes away the word from their hearts
that they may not believe and be saved.
Those on rocky ground are the ones who, when they hear,
receive the word with joy, but they have no root;
they believe only for a time and fall away in time of temptation.
As for the seed that fell among thorns,
they are the ones who have heard, but as they go along,
they are choked by the anxieties and riches and pleasures of life,
and they fail to produce mature fruit.
But as for the seed that fell on rich soil,
they are the ones who, when they have heard the word,
embrace it with a generous and good heart,
and bear fruit through perseverance.”

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For your reading, reflection, faith-sharing, comments, questions, discussion.

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catholic; lk8; ordinarytime; prayer;

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Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 8
4.	And when a very great multitude was gathered together, and hastened out of the cities unto him, he spoke by a similitude.	Cum autem turba plurima convenirent, et de civitatibus properarent ad eum, dixit per similitudinem :	συνιοντος δε οχλου πολλου και των κατα πολιν επιπορευομενων προς αυτον ειπεν δια παραβολης
5.	The sower went out to sow his seed. And as he sowed, some fell by the way side, and it was trodden down, and the fowls of the air devoured it.	Exiit qui seminat, seminare semen suum. Et dum seminat, aliud cecidit secus viam, et conculcatum est, et volucres cæli comederunt illud.	εξηλθεν ο σπειρων του σπειραι τον σπορον αυτου και εν τω σπειρειν αυτον ο μεν επεσεν παρα την οδον και κατεπατηθη και τα πετεινα του ουρανου κατεφαγεν αυτο
6.	And other some fell upon a rock: and as soon as it was sprung up, it withered away, because it had no moisture.	Et aliud cecidit supra petrum : et natum aruit, quia non habebat humorem.	και ετερον επεσεν επι την πετραν και φυεν εξηρανθη δια το μη εχειν ικμαδα
7.	And other some fell among thorns, and the thorns growing up with it, choked it.	Et aliud cecidit inter spinas, et simul exortæ spinæ suffocaverunt illud.	και ετερον επεσεν εν μεσω των ακανθων και συμφυεισαι αι ακανθαι απεπνιξαν αυτο
8.	And other some fell upon good ground; and being sprung up, yielded fruit a hundredfold. Saying these things, he cried out: He that hath ears to hear, let him hear.	Et aliud cecidit in terram bonam : et ortum fecit fructum centuplum. Hæc dicens clamabat : Qui habet aures audiendi, audiat.	και ετερον επεσεν εις την γην την αγαθην και φυεν εποιησεν καρπον εκατονταπλασιονα ταυτα λεγων εφωνει ο εχων ωτα ακουειν ακουετω
9.	And his disciples asked him what this parable might be.	Interrogabant autem eum discipuli ejus, quæ esset hæc parabola.	επηρωτων δε αυτον οι μαθηται αυτου λεγοντες τις ειη η παραβολη αυτη
10.	To whom he said: To you it is given to know the mystery of the kingdom of God; but to the rest in parables, that seeing they may not see, and hearing may not understand.	Quibus ipse dixit : Vobis datum est nosse mysterium regni Dei, ceteris autem in parabolis : ut videntes non videant, et audientes non intelligant.	ο δε ειπεν υμιν δεδοται γνωναι τα μυστηρια της βασιλειας του θεου τοις δε λοιποις εν παραβολαις ινα βλεποντες μη βλεπωσιν και ακουοντες μη συνιωσιν
11.	Now the parable is this: The seed is the word of God.	Est autem hæc parabola : Semen est verbum Domini.	εστιν δε αυτη η παραβολη ο σπορος εστιν ο λογος του θεου
12.	And they by the way side are they that hear; then the devil cometh, and taketh the word out of their heart, lest believing they should be saved.	Qui autem secus viam, hi sunt qui audiunt : deinde venit diabolus, et tollit verbum de corde eorum, ne credentes salvi fiant.	οι δε παρα την οδον εισιν οι ακουοντες ειτα ερχεται ο διαβολος και αιρει τον λογον απο της καρδιας αυτων ινα μη πιστευσαντες σωθωσιν
13.	Now they upon the rock, are they who when they hear, receive the word with joy: and these have no roots; for they believe for a while, and in time of temptation, they fall away.	Nam qui supra petram, qui cum audierint, cum gaudio suscipiunt verbum : et hi radices non habent : qui ad tempus credunt, et in tempore tentationis recedunt.	οι δε επι της πετρας οι οταν ακουσωσιν μετα χαρας δεχονται τον λογον και ουτοι ριζαν ουκ εχουσιν οι προς καιρον πιστευουσιν και εν καιρω πειρασμου αφιστανται
14.	And that which fell among thorns, are they who have heard, and going their way, are choked with the cares and riches and pleasures of this life, and yield no fruit.	Quod autem in spinas cecidit : hi sunt qui audierunt, et a sollicitudinibus, et divitiis, et voluptatibus vitæ euntes, suffocantur, et non referunt fructum.	το δε εις τας ακανθας πεσον ουτοι εισιν οι ακουσαντες και υπο μεριμνων και πλουτου και ηδονων του βιου πορευομενοι συμπνιγονται και ου τελεσφορουσιν
15.	But that on the good ground, are they who in a good and perfect heart, hearing the word, keep it, and bring forth fruit in patience.	Quod autem in bonam terram : hi sunt qui in corde bono et optimo audientes verbum retinent, et fructum afferunt in patientia.	το δε εν τη καλη γη ουτοι εισιν οιτινες εν καρδια καλη και αγαθη ακουσαντες τον λογον κατεχουσιν και καρποφορουσιν εν υπομονη

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8:4–15

4. And when much people were gathered together, and were come to him out of every city, he spake by a parable:

5. A sower went out to sow his seed: and as he sowed, some fell by the way side; and it was trodden down, and the fowls of the air devoured it.

6. And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture.

7. And some fell among thorns; and the thorns sprang up with it, and choked it.

8. And other fell on good ground, and sprang up, and bare fruit an hundredfold. And when he had said these things, he cried, He that hath ears to hear, let him hear.

9. And his disciples asked him, saying, What might this parable be?

10. And he said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand.

11. Now the parable is this: The seed is the word of God.

12. Those by the way side are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved.

13. They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away.

14. And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection.

15. But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience.

THEOPHYLACT. That which David had foretold in the person of Christ, I will open my mouth in parables, (Ps. 78:2.) the Lord here fulfils; as it is said, And when much people were gathered together, and were come to him out of every city, he spake by a parable. But the Lord speaks by a parable, first indeed that He may make His hearers more attentive. For men were accustomed to exercise their minds on dark sayings, and to despise what was plain; and next, that the unworthy might not receive what was spoken mystically.

ORIGEN. And therefore it is significantly said, When much people were gathered together, and were come to him out of every city. For not many but few there are who walk the strait road, and find the way which leadeth to life. Hence Matthew says, that He taught without the house by parables, but within the house explained the parable to His disciples. (Matt. 13:36.)

EUSEBIUS. Now Christ most fitly puts forth His first parable to the multitude not only of those who then stood by, but of those also who were to come after them, inducing them to listen to His words, saying, A sower went out to sow his seed.

BEDE. The sower we can conceive to be none other but the Son of God, Who going forth from His Father’s bosom whither no creature had attained, came into the world that He might bear witness to the truth. (John 18:37.)

CHRYSOSTOM. (Hom. 44. in Matt.) Now His going, Who is every where, was not local, but through the vail of the flesh He approached us. But Christ fitly denominates His advent, His going forth. For we were aliens from God, and cast out as criminals, and rebels to the king, but he who wishes to reconcile man, going out to them, speaks to them without, until having become meet for the royal presence, He brings them within; so also did Christ.

THEOPHYLACT. But He went out now, not to destroy the husbandmen, or to burn up the earth, but He went out to sow. For oftimes the husbandman who sows, goes out for some other cause, not only to sow.

EUSEBIUS. Some went out from the heavenly country and descended among men, not however to sow, for they were not sowers, but ministering spirits sent forth to minister. (Heb. 1:14.) Moses also and the prophets after him did not plant in men the mysteries of the kingdom of heaven, but by keeping back the foolish from the error of iniquity, and the worship of idols, they tilled as it were the souls of men, and brought them into cultivation. But the only Sower of all, the Word of God, went out to sow the new seed of the Gospel, that is, the mysteries of the kingdom of heaven.

THEOPHYLACT. But the Son of God never ceases to sow in our hearts, for not only when teaching, but creating, He sows good seed in our hearts.

TITUS BOSTRENSIS. But He went out to sow His seed, He receives not the word as borrowed, for He is by nature the Word of the living God. The seed is not then of Paul, or of John, but they have it because they have received it. Christ has His own seed, drawing forth His teaching from His own nature. Hence also the Jews said, How knoweth this man letters, having never learned? (John 7:15.)

EUSEBIUS. He teaches therefore that there are two classes of those who received the seed; the first, of those who have been made worthy of the heavenly calling, but fall from grace through carelessness and sloth; but the second, of those who multiply the seed bearing good fruit. But according to Matthew he makes three divisions in each class. For those who corrupt the seed have not all the same manner of destruction, and those who bear fruit from it do not receive an equal abundance. He wisely sets forth the cases of those who lose the seed. For some though they have not sinned, have lost the good seed implanted in their hearts, through its having been withdrawn from their thoughts and memory by evil spirits, and devils who fly through the air; or deceitful and cunning men, whom He calls the birds of the air. Hence it follows, And as he sowed, some fell by the way side.

THEOPHYLACT. He said not that the sower threw some on the way side, but that it fell by the way side. For he who sows teaches the right word, but the word falls in different ways upon the hearers, so that some of them are called the way side: and it was trodden down, and the birds of the air devoured it.

CYRIL OF ALEXANDRIA. For every way side is in some measure dry and uncultivated, because it is trodden down by all men, and no seed gains moisture on it. So the divine warning reaches not the unteachable heart, that it should bring forth the praise of virtue. These then are the ways frequented by unclean spirits. There are again some who bear faith about them, as if it consisted in the nakedness of words; their faith is without root, of whom it is added, And some fell upon a rock, and as soon as it sprung up, it withered away, because it lacked moisture.

BEDE. The rock, he says, is the hard and unsubdued heart. Now the moisture at the root of the seed is the same as what is called in another parable, the oil to trim the lamps of the virgins, that is, love and stedfastness in virtue. (Matt. 25.)

EUSEBIUS. There are also some who through covetousness, the desire of pleasure and worldly cares, which indeed Christ calls thorns, suffer the seed which has been sown in them to be choked.

CHRYSOSTOM. (Hom. 44. in Matt.) For as the thorns do not let the seed grow up, but when it has been sown choke it by thickening round it, so the cares of this present life permit not the seed to bear fruit. But in things of sense the husbandman must be reproved who would sow amid thorns on a rock and the way side, for it is impossible that the rocks should become earth, the way not be a way, the thorns not be thorns. But in rational things it is otherwise. For it is possible that the rock should be converted into a fruitful soil, the way not be trodden down, the thorns dispersed.

CYRIL OF ALEXANDRIA. Now the rich and fruitful ground is the honest and good hearts which receive deeply the seeds of the word, and retain them and cherish them. And whatever is added to this, And some fell upon good ground, and springing up, brought forth fruit an hundredfold. For when the divine word is poured into a soul free from all anxieties, then it strikes root deep, and sends forth as it were the ear, and in its due season comes to perfection.

BEDE. For by fruit a hundredfold, he means perfect fruit. For the number ten is always taken to imply perfection, because in ten precepts is contained the keeping, or the observance of the law. But the number ten multiplied by itself amounts to a hundred; hence by a hundred very great perfection is signified.

CYRIL OF ALEXANDRIA. But what the meaning of the parable is, let us hear from him who made it, as it follows, And when he had said these things, he cried, He that hath ears to hear, let him hear.

BASIL. (Hom. in Princ. Prov.) Hearing has reference to the understanding. By this then our Lord stirs us up to listen attentively to the meaning of those things which are spoken.

BEDE. For as often as the admonition occurs either in the Gospel or the Revelation of St. John, it signifies that there is a mystical meaning in what is said, and we must inquire more closely into it. Hence the disciples who were ignorant ask our Saviour, for it follows, And his disciples asked him, &c. But let no one suppose that as soon as the parable was finished His disciples asked Him, but as Mark says, When he was alone they asked him. (Mark 4:10.)

ORIGEN. (in Prov. 1.) Now a parable is a narration of an action as done, yet not done according to the letter, though it might have been, representing certain things by means of others which are given in the parable. An enigma is a continued story of things which are spoken of as done, and yet have not been done, nor are possible to be done, but contains a concealed meaning, as that which is mentioned in the Book of Judges, that the trees went forth to anoint a king over them. (Judges 9:8.) But it was not literally a fact as is said, A sower went out to sow, like those facts related in history, yet it might have been so.

EUSEBIUS. But our Lord told them the reason why He spake to the multitudes in parables, as follows, And he said, Unto you it is given to know the mysteries of God.

GREGORY NAZIANZEN. (ubi sup.) When you hear this you must not entertain the notion of different natures, as certain heretics do, who think that some men indeed are of a perishing nature, others of a saving nature, but that some are so constituted that their will leads them to better or worse. But add to the words, To you it is given, if willing and truly worthy.

THEOPHYLACT. But to those who are unworthy of such mysteries, they are obscurely spoken. Hence it follows, But to the rest in parables, that seeing they might not see, and hearing they might not understand. For they think they see, but see not, and hear indeed, but do not understand. For this reason Christ hides this from them, lest they should beget a greater prejudice against them, if after they had known the mysteries of Christ, they despised them. For he who understands and afterwards despises, shall be more severely punished.

BEDE. Rightly then do they hear in parables, who having closed the senses of their heart, care not to know the truth, forgetful of what the Lord told them. He that hath ears to hear, let him hear.

GREGORY. (in Hom. 15 in Ev.) But our Lord condescended to explain what He said, that we might know how to seek for explanation in those things which He is unwilling to explain through Himself. For it follows, Now the parable is this: The seed is the word of God.

EUSEBIUS. Now He says, that there are three reasons why men destroy the seed implanted in their hearts. For some destroy the seed that is hid in them by lightly giving heed to those that wish to deceive, of whom He adds, Those by the way side are they that hear: then cometh the devil, and taketh away the word out of their hearts.

BEDE. Who in truth deign to receive the word which they hear with no faith, with no understanding, at least with no attempt to test the value of it.

EUSEBIUS. But some there are who having not received the word in any depth of heart, are soon overcome when adversity assails them, of whom it is added, They on the rock are they which when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away.

CYRIL OF ALEXANDRIA. For when they enter the Church they gladly wait on the divine mysteries, but with infirmity of purpose. But when they leave the Church they forget the sacred discipline, and as long as Christians are undisturbed, their faith is lasting; but when persecution harasses, their heart fails them, for their faith was without root.

GREGORY. (ubi sup.) Many men propose to begin a good work, but as soon as they have become annoyed by adversity or temptation, they abandon what they had begun. The rocky ground then had no moisture to carry on to constancy fruit which it had put forth.

EUSEBIUS. But some choke the seed which has been deposited in them with riches and vain delights, as if with choking thorns, of whom it is added, And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches of this life, &c.

GREGORY. (ubi sup.) It is wonderful that the Lord has represented riches as thorns, for these prick, while those delight, and yet they are thorns, for they lacerate the mind by the prickings of their thoughts, and whenever they entice to see they draw blood, as if inflicting a wound. But there are two things which He joins to riches, cares and pleasures, for they oppress the mind by anxiety and unnerve it by luxuries, but they choke the seed, for they strangle the throat of the heart with vexatious thoughts, and while they let not a good desire enter the heart, they close up as it were the passage of the vital breath.

EUSEBIUS. Now these things were foretold by our Saviour according to His foreknowledge, and that their case is so, experience testifies. For in no wise do men fall away from the truth of divine worship, but according to some of the causes before mentioned by Him.

CHRYSOSTOM. (Hom. 44. in Matt.) And to sum up many things in a few words. Some indeed as careless hearers, some as weak, but others as the very slaves of pleasure and worldly things, hold aloof from what is good. The order of the way side, the rock, and the thorns is well, for we have first need of recollection and caution, next of fortitude, and then of contempt of things present. He therefore places the good ground in opposition to the way, the rock, and the thorns. But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, &c. For they who are on the way side keep not the word, but the devil takes away their seed. But they who are on the rock sustain not patiently the assaults of temptation through weakness. But they who are among thorns bear no fruit, but are choked.

GREGORY. (ubi sup.) The good ground then bears fruit through patience, for nothing we do is good unless we endure patiently our closest evils. They therefore bear fruit through patience, who when they bear strifes humbly, are after the scourge received with joy to a heavenly rest.

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The Parable of the Sower., 1863

Sir John Everett Millais Bt. PRA (1829 - 1896)

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Januarius (Latin: Ianuarius; Italian: Gennaro), also known as Januarius I of Benevento, was Bishop of Benevento and is a martyr and saint of the Catholic Church and the Eastern Orthodox Church. While no contemporary sources on his life are preserved, later sources and legends claim that he died during the Great Persecution which ended with Diocletian's retirement in 305.

St. Januarius is believed to have suffered in the persecution of Diocletian, c. 305. With regard to the history of his life and martyrdom, we know next to nothing. The various collections of "Acts", though numerous (cf. Bibliotheca Hagiographica Latina, n. 4115-4140), are all extremely late and untrustworthy. Bede (c. 733) in his "Martyrologium" has epitomized the so-called "Acta Bononiensia" (see Quentin, Les Martyrologes historiques", 76). To this source we may trace the following entry in the present Roman Martyrology, though the reference to the miracle of the liquefaction is an addition of much later date. "At Pozzuoli in Campania [the memory] of the holy martyrs Januarius, Bishop of Beneventum, Festus his deacon, and Desiderius lector, together with Socius deacon of the church of Misenas, Proculus deacon of Pozzuoli, Eutyches and Acutius, who after chains and imprisonment were beheaded under the Emperor Diocletian. The body of St. Januarius was brought to Naples, and there honourably interred in the church, where his holy blood is kept unto this day in a phial of glass, which being set near his head becomes liquid and bubbles up as though it were fresh."

In the Breviary a longer account is given. There we are told that "Timotheus, President of Campania," was the official who condemned the martyrs, that Januarius was thrown into a fiery furnace, but that the flames would not touch him, and that the saint and his companions were afterwards exposed in the amphitheatre to wild beasts without any effect. Timotheus declaring that this was due to magic, and ordering the martyrs to be beheaded, the persecutor was smitten with blindness, but Januarius cured him, and five thousand persons were converted to Christ before the martyrs were decapitated. Then, as the Breviary lesson continues, "the cities of these coasts strove to obtain their bodies for honourable burial, so as to make sure of having them advocates with God. By God's will, the relics of Januarius were taken to Naples at last, after having been carried from Pozzuoli to Beneventum and from Beneventum to Monte Vergine. When they were brought thence to Naples they were laid in the chief church there and have been there famous on account of many miracles. Among these is remarkable the stopping of eruptions of Mount Vesuvius, whereby both that neighbourhood and places afar off have been like to be destroyed. It is also well known and is the plain fact, seen even unto this day, that when the blood of St. Januarius, kept dried up in a small glass phial, is put in sight of the head of the same martyr, it is wont to melt and bubble in a very strange way, as though it had but freshly been shed."

It is especially this miracle of the liquefaction which has given celebrity to the name of Januarius, and to this we turn our attention. Let it at once be said that the supposition of any trick or deliberate imposture is out of the question, as candid opponents are now willing to admit. For more than four hundred years this liquefaction has taken place at frequent intervals. If it were a trick it would be necessary to admit that all the archbishops of Naples, and that countless ecclesiastics eminent for their learning and often for their great sanctity, were accomplices in the fraud, as also a number of secular officials; for the relic is so guarded that its exposition requires the concurrence of both civil and ecclesiastical authority. Further, in all these four hundred years, no one of the many who, upon the supposition of such a trick, must necessarily have been in the secret, has made any revelation or disclosed how the apparent miracle is worked. Strong indirect testimony to this truth is borne by the fact that even at the present time the rationalistic opponents of a supernatural explanation are entirely disagreed as to how the phenomenon is to be accounted for.

What actually takes place may be thus briefly described: in a silver reliquary, which in form and size somewhat suggests a small carriage lamp, two phials are enclosed. The lesser of these contains only traces of blood and need not concern us here. The larger, which is a little flagon-shaped flask four inches in height and about two and a quarter inches in diameter, is normally rather more than half full of a dark and solid mass, absolutely opaque when held up to the light, and showing no displacement when the reliquary is turned upside down. Both flasks seem to be so fixed in the lantern cavity of the reliquary by means of some hard gummy substance that they are hermetically sealed. Moreover, owing to the fact that the dark mass in the flask is protected by two thicknesses of glass it is presumably but little affected by the temperature of the surrounding air. Eighteen times in each year, i.e. (1) on the Saturday before the first Sunday in May and the eight following days, (2) on the feast of St. Januarius (19 Sept.) and during the octave, and (3) on 16 December, a silver bust believed to contain the head of St. Januarius is exposed upon the altar, and the reliquary just described is brought out and held by the officiant in view of the assembly. Prayers are said by the people, begging that the miracle may take place, while a group of poor women, known as the "zie di San Gennaro" (aunts of St. Januarius), make themselves specially conspicuous by the fervour, and sometimes, when the miracle is delayed, by the extravagance, of their supplications.

The officiant usually holds the reliquary by its extremities, without touching the glass, and from time to time turns it upside down to note whether any movement is perceptible in the dark mass enclosed in the phial. After an interval of varying duration, usually not less than two minutes or more than an hour, the mass is gradually seen to detach itself from the sides of the phial, to become liquid and of a more or less ruby tint, and in some instances to froth and bubble up, increasing in volume. The officiant then announces, "Il miracolo é fatto", a Te Deum is sung, and the reliquary containing the liquefied blood is brought to the altar rail that the faithful may venerate it by kissing the containing vessel. Rarely has the liquefaction failed to take place in the expositions of May or September, but in that of 16 December the mass remains solid more frequently than not.

[fidelis]

NAVARRE BIBLE COMMENTARY (RSV)

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From: 1 Corinthians 15:35-37, 42-49

The Manner of the Resurrection of the Dead
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[35] But some one will ask, "How are the dead raised? With what kind of body do they come?" [36] You foolish man! What you sow does not come to life unless it dies. [37] And what you sow is not the body which is to be, but a bare kernel, perhaps of wheat or of some other grain.

[42] So it is with the resurrection of the dead. What is sown is perishable, what is raised is imperishable. [43] It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. [44] It is sown a physical body, it is raised a spiritual body. If there is a physical body, there is also a spiritual body. [45] Thus it is written, "The first man Adam became a living being"; the last Adam became a life-giving spirit. [46] But it is not the spiritual which is first but the physical, and then the spiritual. [47] The first man was from the earth, a man of dust; the second man is from heaven. [48] As was the man of dust, so are those who are of the dust; and as is the man of heaven, so are those who are of heaven. [49] Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven. [50] I tell you this, bretheren: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable.

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Commentary:

35-38. Now that he has shown that the dead will rise, St Paul goes on to deal with what form this resurrection will take. He postulates certain questions (v. 35) and replies to them using comparisons taken from the vegetable, animal and mineral worlds, to help explain what this resurrection involves (vv. 36-41). He goes on to describe the qualities of the risen body (vv. 42-44), referring in particular to one of those qualities, its spiritual nature or "subtility" (vv. 44-50). He then describes the circumstances in which the general resurrection will take place (vv. 51-53), and he ends with a hymn of joy and thanksgiving for all these wonders of God (vv. 54-58).

36-41. The Apostle uses the analogy of a seed to explain what resurrection involves: just as a seed has to corrupt in order to yield new life, the body has to die in order to be raised up. In the process of becoming a new plant the seed takes on a new form: the plant is something distinct from the original seed; similarly, risen bodies will be endowed with new qualities which they did not have during their mortal life (cf. note on vv. 42-44).

By referring to the difference in the flesh of different animals and to the way that one star shines differently from another, St Paul is trying to explain that risen bodies are also differentiated, the differences being a function of charity (cf. St Pius V Catechism, I, 12, 13).

42-44. These verses are the basis of tile Church's teaching about the qualities of glorified bodies-impassibility or incorruptibility, glory or brightness, power or agility, subtility or spirituality. This is what the St Pius V Catechism has to say on the subject: "The bodies of the risen saints will be distinguished by certain transcendent endowments, which will ennoble them far beyond their former condition. Among these endowments four are specially mentioned by the Fathers, which they infer from the doctrine of St Paul and which are called 'gifts'.

"The first endowment or gift is impassibility, which shall place them beyond the reach of suffering anything disagreeable or of being affected by pain or inconvenience of any sort [...]. 'What is sown' says the Apostle, 'is perishable, what is raised is imperishable' (1 Cor 15:42) [...]. The next quality is brightness, by which the bodies of the saints shall shine like the sun [...]. This quality the Apostle sometimes calls "glory". [...] This brightness is a sort of radiance reflected on the body from the supreme happiness of the soul. It is a participation in that bliss which the soul enjoys, just as the soul itself is rendered happy by a participation in the happiness of God. Unlike the gift of impassibility, this quality is not common to all in the same degree. All the bodies of the saints will be equally impassible; but the brightness of all will not be the same, for, according to the Apostle, 'there is one glory of the sun, and another glory of the moon, and another glory of the stars, for star differs from star in glory' (1 Cor 15:41-42).

"To the preceding quality is united that which is called agility, by which the body will be freed from the heaviness that now presses it down, and will take on a capability of moving with the utmost ease and swiftness, wherever the soul pleases [...]. Hence these words of the Apostle: 'It is sown in weakness, it is raised in glory' (I Cor 15:43). Another quality is that of subtility, which subjects the body to the dominion of the soul, so that the body shall be subject to the soul and ever ready to follow her desires. This quality we learn from these words of the Apostle: 'It is sown a physical body, it is raised a spiritual body" (1 Cor 15:44)" (I, 12, 13).

The bodies of the reprobate do not have these qualities proper to glorified bodies (cf. St Pius X Catechism, 246).

44-50. The Apostle develops what he has said about those who rise having spiritual bodies--which might seem to be a self-contradictory notion. Through descent from Adam, whose body was formed from the dust of the earth (cf. Gen 2:7), men receive an earthly animal body which is destined to perish; Christ, the new Adam, when he comes again will give his own a heavenly body, perfect and immortal: "It is called a spiritual body," St Augustine says, "not because it has become a spirit but because it is in such a way subject to the spirit, to fit it for its heavenly abode, that every kind of earthly weakness and imperfection is changed into a heavenly permanence (De Fide Et Symbolo, chap. VI).

Even in this present life the Christian should strive to reflect this image of "the man of heaven", by reproducing in himself the life of Christ: having died to sin through Baptism he has already been raised with Christ to a new life (cf. Col 3:1-4). Christ's resurrection, St Thomas Aquinas explains, "is an exemplary cause with regard to the resurrection of souls, because even in our souls we must be conformed with the risen Christ, the Apostle says (Rom 6:4-11): 'Christ was raised from the dead by the glory of the Father, that we too might walk in newness of life [...]. Christ being raised from the dead shall never die again [...] so you also must consider yourselves dead to sin', so that you 'might live with him' (1 Thess 5:10)" (Summa Theologiae, III, q. 56, a. 2).

45. Commenting on this verse, St John of Avila explains that "God created the first man and blew into his face, he gave him the breath of life, and he became a living being. Et factus est primus Adam in animam viventem, novissimus Adam in spiritum vivificantem (1 Cor 15:45). The second Adam was made, Jesus Christ, and not only was he given and did he have life for himself like the first Adam, but he had it for many others. Christ has a living spirit, a life-giving spirit which raises up those of us who desire to live. Let us go to Christ, let us seek Christ, who has the breath of life. No matter how evil you be, how lost, how disorientated, if you go to him, if you seek him, he will make you well, he will win you over and set you right and heal you" ("Sermon on Pentecost Sunday").

[fidelis]

From: Luke 8:4-15

Parable of the Sower. The Meaning of the Parables
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[4] And when a great crowd came together and people from town after town came to Him (Jesus), He said in a parable: [5] "A sower went out to sow his seed; and as he sowed, some fell along the path, and was trodden under foot, and the birds of the air devoured it. [6] And some fell on the rock; and as it grew up, it withered away, because it had no moisture. [7] And some fell among thorns; and the thorns grew with it and choked it. [8] And some feel into good soil and grew, and yielded a hundredfold." As He said this, He called out, "He who has ears to hear, let him hear."

[9] And when His disciples asked Him what this parable meant, [10] He said, "To you it has been given to know the secrets of the Kingdom of God; but for others they are in parables, so that seeing they may not see, and hearing they may not understand. [11] Now the parable is this: The seed is the word of God. [12] The ones along the path are those who have heard; then the devil comes and takes away the word from their hearts, that they may not believe and be saved. [13] And the ones on the rock are those who, when they hear the word, receive it with joy; but these have no root, they believe for a while and in time of temptation fall away. [14] And as for what fell among the thorns, they are those who hear, but as they go on their way they are choked by the cares and riches and pleasures of life, and their fruit does not mature. [15] And as for that in the good soil, they are those who, hearing the word, hold it fast in an honest and good heart, and bring forth fruit with patience."

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Commentary:

4-8. Our Lord explains this parable in verses 11-15. The seed is Jesus Himself and His preaching; and the different kinds of ground it falls on reflect people's different attitudes to Jesus and His teaching. Our Lord sows the life of grace in souls through the preaching of the Church and through an endless flow of actual graces.

10-12. Jesus uses parables to teach people the mysteries of the supernatural life and thereby lead them to salvation. However, He foresaw that, due to the bad dispositions of some of His listeners, these parables would lead them to harden their hearts and to reject grace. For a fuller explanation of the purpose of parables see the notes on Matthew 13:10-13 and Mark 4:11-12.

12. Some people are so immersed in a life of sin that they are the patch on which falls the seed "which suffers from two kinds of hazard: it is trodden on by wayfarers and snatched by birds. The path, therefore, is the heart, which is trodden on by the frequent traffic of evil thoughts, and cannot take in the seed and let it germinate because it is so dried up" (St. Bede, In Lucae Evangelium Expositio, in loc.). Souls hardened by sin can become good soil and bear fruit through sincere repentance and penance. We should note the effort the devil makes to prevent souls from being converted.

13. "Many people are pleased by what they hear, and they resolve to do good; but as soon as they experience difficulties they give up the good words they started. Stony ground has not enough soil, which is why the shoots fail to produce fruit. There are many who, when they hear greed criticized, do conceive a loathing for it and extol the scorning of it; but as soon as the soul sees something else that it desires, it forgets what it previously promised. There are also others who when they hear talk against impurity not only desire not to be stained by the filth of the flesh but are even ashamed of the stains that they already bear; but as soon as bodily beauty presents itself to their eyes, their heart is so drawn by desires that it is as if they had done or decided to do nothing against these desires, and they act in a manner deserving condemnation and in a way which they themselves previously condemned when they reflected on their behavior. Very often we feel compunction for our faults and yet we go back and commit them even after bemoaning them" (St. Gregory the Great, In Evangelia Homiliae, 15).

14. This is the case of people who after receiving the divine seed, the Christian calling, and having stayed on the right path for some time, begin to give up the struggle. These souls run the risk of developing a distaste for the things of God and of taking the easy, and wrong, way of seeking compensations suggested to them by their disordered ambition for power and their desire for material wealth and a comfortable life involving no suffering.

A person in this situation begins to be lukewarm and tries to serve two masters: "It is wrong to have two candles lighted--one to St. Michael and another to the devil. We must snuff out the devil's candle; we must spend our lives completely in the service of the Lord. If our desire for holiness is sincere, if we are docile enough to place ourselves in God's hands, everything will go well. For He is always ready to give us His grace" ([St] J. Escriva, Christ Is Passing By, 59).

15. Jesus tells us that the good soil has three features--listening to God's demands with the good disposition of a generous heart; striving to ensure that one does not water down these demands as time goes by; and, finally, beginning and beginning again and not being disheartened if the fruit is slow to appear. "You cannot `rise'. It's not surprising: that fall!

"Persevere and you will `rise'. Remember what a spiritual writer has said: your poor soul is like a bird whose wings are caked with mud.

"Suns of heaven are needed and personal efforts, small and constant, to shake off those inclinations, those vain fancies, that depression: that mud clinging to your wings.

"And you will see yourself free. If you persevere, you will `rise'" ([St] J. Escriva, "The Way", 991).

Daily Word for Reflection -- The Navarre Bible: Text and Commentaries

[Coleus]

On September 18, the Church celebrates the life of St. Joseph of Cupertino, a mystic who was perhaps most famous for his ability to fly.

Franciscan Media

Image: Saint Joseph of Cupertino. Engraving after F.A. Lorenzini | Wellcome Images

Saint Joseph of Cupertino

Saint of the Day for September 18

(June 17, 1603 – September 18, 1663)

Saint Joseph of Cupertino’s Story

Joseph of Cupertino is most famous for levitating at prayer. Already as a child, Joseph showed a fondness for prayer. After a short career with the Capuchins, he joined the Conventual Franciscans. Following a brief assignment caring for the friary mule, Joseph began his studies for the priesthood. Though studies were very difficult for him, Joseph gained a great deal of knowledge from prayer. He was ordained in 1628. Joseph’s tendency to levitate during prayer was sometimes a cross; some people came to see this much as they might have gone to a circus sideshow. Joseph’s gift led him to be humble, patient, and obedient, even though at times he was greatly tempted and felt forsaken by God. He fasted and wore iron chains for much of his life. The friars transferred Joseph several times for his own good and for the good of the rest of the community. He was reported to and investigated by the Inquisition; the examiners exonerated him. Joseph was canonized in 1767. In the investigation preceding the canonization, 70 incidents of levitation are recorded.

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Reflection

While levitation is an extraordinary sign of holiness, Joseph is also remembered for the ordinary signs he showed. He prayed even in times of inner darkness, and he lived out the Sermon on the Mount. He used his “unique possession”–his free will–to praise God and to serve God’s creation.

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Saint Joseph of Cupertino is the Patron Saint of:

Air Travelers Astronauts Pilots

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Click here for a closer look at Joseph of Cupertino and other saints.