Catholic Caucus: Daily Mass Readings 17-Sep-2021; Saint Lambert of Maastricht

Universalis/Jerusalem Bible ^ | 17 September 2021 | God inspired Luke, Paul and David

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September 17th , 2021

Saint Lambert of Maastricht

St. Paul's Cathedral, Liege, Belgium

Readings at Mass

Liturgical Colour: Green

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First reading

1 Timothy 6:2-12 ©

We brought nothing into the world and can take nothing out of it

This is what you are to teach the brothers to believe and persuade them to do. Anyone who teaches anything different, and does not keep to the sound teaching which is that of our Lord Jesus Christ, the doctrine which is in accordance with true religion, is simply ignorant and must be full of self-conceit – with a craze for questioning everything and arguing about words. All that can come of this is jealousy, contention, abuse and wicked mistrust of one another; and unending disputes by people who are neither rational nor informed and imagine that religion is a way of making a profit. Religion, of course, does bring large profits, but only to those who are content with what they have. We brought nothing into the world, and we can take nothing out of it; but as long as we have food and clothing, let us be content with that. People who long to be rich are a prey to temptation; they get trapped into all sorts of foolish and dangerous ambitions which eventually plunge them into ruin and destruction. ‘The love of money is the root of all evils’ and there are some who, pursuing it, have wandered away from the faith, and so given their souls any number of fatal wounds.

  But, as a man dedicated to God, you must avoid all that. You must aim to be saintly and religious, filled with faith and love, patient and gentle. Fight the good fight of the faith and win for yourself the eternal life to which you were called when you made your profession and spoke up for the truth in front of many witnesses.

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Responsorial Psalm

Psalm 48(49):6-10,17-20 ©

How happy are the poor in spirit: theirs is the kingdom of heaven.

Why should I fear in evil days

  the malice of the foes who surround me,

men who trust in their wealth,

  and boast of the vastness of their riches?

How happy are the poor in spirit: theirs is the kingdom of heaven.

For no man can buy his own ransom,

  or pay a price to God for his life.

The ransom of his soul is beyond him.

  He cannot buy life without end,

  nor avoid coming to the grave.

How happy are the poor in spirit: theirs is the kingdom of heaven.

Then do not fear when a man grows rich,

  when the glory of his house increases.

He takes nothing with him when he dies,

  his glory does not follow him below.

How happy are the poor in spirit: theirs is the kingdom of heaven.

Though he flattered himself while he lived:

  ‘Men will praise me for all my success,’

yet he will go to join his fathers,

  who will never see the light any more.

How happy are the poor in spirit: theirs is the kingdom of heaven.

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Gospel Acclamation	Ps94:8

Alleluia, alleluia!

Harden not your hearts today,

but listen to the voice of the Lord.

Alleluia!

Or:	Mt11:25

Alleluia, alleluia!

Blessed are you, Father,

Lord of heaven and earth,

for revealing the mysteries of the kingdom

to mere children.

Alleluia!

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Gospel	Luke 8:1-3 ©

The women who accompanied Jesus

Jesus made his way through towns and villages preaching, and proclaiming the Good News of the kingdom of God. With him went the Twelve, as well as certain women who had been cured of evil spirits and ailments: Mary surnamed the Magdalene, from whom seven demons had gone out, Joanna the wife of Herod’s steward Chuza, Susanna, and several others who provided for them out of their own resources.

The readings on this page are from the Jerusalem Bible, which is used at Mass in most of the English-speaking world. The New American Bible readings, which are used at Mass in the United States, are available in the Universalis apps, programs and downloads.
You can also view this page with the Gospel in Greek and English.

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

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Catena Aurea by St. Thomas Aguinas

Luke CHAP. 8

8:1–3

1. And it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God: and the twelve were with him,

2. And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils,

3. And Joanna the wife of Chuza Herod’s steward, and Susanna, and many others, which ministered unto him of their substance.

THEOPHYLACT. He who descended from heaven, for our example and imitation, gives us a lesson not to be slothful in teaching. Hence it is said, And it came to pass afterward that he went, &c.

GREGORY NAZIANZEN. (Orat. xxxvii. 2.) For He passes from place to place, that He may not only gain many, but may consecrate many places. He sleeps and labours, that He may sanctify sleep and labour. He weeps, that He may give a value to tears. He preaches heavenly things, that He may exalt His hearers.

TITUS BOSTRENSIS. For He who descends from heaven to earth, brings tidings to them that dwell on earth of a heavenly kingdom. But who ought to preach the kingdom of heaven? Many prophets came, yet preached not the kingdom of heaven, for how could they pretend to speak of things which they perceived not?

ISIDORE OF PELEUSIUM. (lib. iii. ep. 206.) Now this kingdom of God some think to be higher and better than the heavenly kingdom, but some think it to be one and the same in reality, but called by different names; at one time the kingdom of God from Him who reigneth, but at another the kingdom of heaven from the Angels and Saints, His subjects, who are said to be of heaven.

BEDE. But like the eagle, enticing its young ones to fly, our Lord, step by step, raises up His disciples to heavenly things. He first of all teaches in the synagogues, and performs miracles. He next chooses twelve whom He names Apostles; He afterwards takes them alone with Him, as He preached throughout the cities and villages, as it follows, And the twelve were with him.

THEOPHYLACT. Not teaching or preaching, but to be instructed by Him. But lest it should seem that the women were hindered from following Christ, it is added, And certain women which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils.

BEDE. Mary Magdalene is the same of whose repentance, without mention of her name, we have just read. For the Evangelist, when he relates her going with our Lord, rightly distinguishes her by her known name, but when describing the sinner but penitent, He speaks of her generally as a woman; lest the mark of her former guilt should blacken a name of so great report. Out of whom seven devils are reported to have gone, that it might be shewn that she was full of all vices.

GREGORY. (Hom. 33. in Ev.) For what is understood by the seven devils, but all vices? For since all time is comprehended by seven days, rightly by the number seven is universality represented: Mary therefore had seven devils, for she was full of every kind of vice. It follows, And Joanna the wife of Chuza Herod’s steward, and Susanna, and many others who ministered to him of their substance.

JEROME. (in Matt. 27:55.) It was a Jewish custom, nor was it thought blameable, according to the ancient manners of that nation, that women should afford of their substance food and clothing to their teachers. This custom, as it might cause offence to the Gentiles, St. Paul relates he had cast off. (1 Cor. 9:15.) But these ministered unto the Lord of their substance, that He might reap their carnal things from whom they had reaped spiritual things. Not that the Lord needed the food of His creatures, but that He might set an example to masters, that they ought to be content with food and clothing from their disciples.

BEDE. But Mary is by interpretation, “bitter sea,” because of the loud wailing of her penitence; Magdalene, “a tower, or rather belonging to a tower,” from the tower of which it is said, Thou art become my hope, my strong tower from the face of my enemy. (Ps. 61:3.) Joanna is by interpretation “the Lord her grace,” or “the merciful Lord,” for from Him cometh every thing that we live upon. But if Mary, cleansed from the corruption of her sins, points to the Church of the Gentiles, why does not Joanna represent the same Church formerly subject to the worship of idols?

For every evil spirit whilst he acts for the devil’s kingdom, is as it were Herod’s steward. Susanna is interpreted, “a lily,” or its grace, because of the fragrance and whiteness of the heavenly life, and the golden heat of inward love.

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Bishop, martyr, and patron of St. Willibrord's missions. He was the son of a noble family of Maastricht, Flanders, Belgium, educated by St. Theodard and succeeding him as bishop of Tongres-Maastricht in 668 when Theodard was murdered. He was driven from his see by Ebroin, the tyran­nical mayor of the royal palace, and lived as a Benedictine in Stavelot until 681, when he was reinstated. When Lambert denounced the Mayor of the Palace Pepin of Heristal for adultery, he was murdered in Liege, Belgium.

Lambert of Maastricht, commonly referred to as Saint Lambert (Latin: Lambertus; Middle Dutch: Sint-Lambrecht) (c. 636 – c. 705) was the bishop of Maastricht-Liège (Tongeren) from about 670 until his death. Lambert denounced Pepin's liaison with his mistress Alpaida, the mother of Charles Martel. The bishop was murdered during the political turmoil that developed when various families fought for influence as the Merovingian dynasty gave way to the Carolingians. He is considered a martyr for his defence of marriage. His feast day is September 17.

Although Lambert was buried at Maastricht, his successor as bishop, Hubertus, translated his relics to Liège, to which the see of Maastricht was eventually moved. To enshrine Lambert's relics, Hubertus, built a basilica near Lambert's residence which became the true nucleus of the city. The shrine became St. Lambert's Cathedral, destroyed in 1794. Its site is the modern Place Saint-Lambert. Lambert's tomb is now located in the present Liège Cathedral. The Cathedral of Our Lady and St. Lambert in Liège was built in his honor.

In 1794, under the French régime, after the révolution liégeoise, the demolition of the cathedral, agreed the previous year, was put in hand. The Liège revolutionaries considered it a symbol of the power of the Prince-Bishop. Demolition began with the removal of the lead from the roof for use in the manufacture of arms and munitions, under the supervision of a "Commission destructive de la cathédrale". Consideration of the destruction of the great tower began in 1795. In 1803 the western towers were demolished. The site was entirely levelled in 1827, except for a section of masonry from the ancient passage between the cathedral and the bishop's palace, which was still standing in 1929.

Lambert is the patron of the city of Liège.

[frogjerk]

Thank you for this. Excellent history as well...Pepin, Charles Martel, etc...

[Cronos]

My pleasure — I’m learning more about my faith by posting these :)

[annalex]

Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 8
1.	AND it came to pass afterwards, that he travelled through the cities and towns, preaching and evangelizing the kingdom of God; and the twelve with him:	Et factum est deinceps, et ipse iter faciebat per civitates, et castella prædicans, et evangelizans regnum Dei : et duodecim cum illo,	και εγενετο εν τω καθεξης και αυτος διωδευεν κατα πολιν και κωμην κηρυσσων και ευαγγελιζομενος την βασιλειαν του θεου και οι δωδεκα συν αυτω
2.	And certain women who had been healed of evil spirits and infirmities; Mary who is called Magdalen, out of whom seven devils were gone forth,	et mulieres aliquæ, quæ erant curatæ a spiritibus malignis et infirmatibus : Maria, quæ vocatur Magdalene, de qua septem dæmonia exierant,	και γυναικες τινες αι ησαν τεθεραπευμεναι απο πνευματων πονηρων και ασθενειων μαρια η καλουμενη μαγδαληνη αφ ης δαιμονια επτα εξεληλυθει
3.	And Joanna the wife of Chusa, Herod's steward, and Susanna, and many others who ministered unto him of their substance.	et Joanna uxor Chusæ procuratoris Herodis, et Susanna, et aliæ multæ, quæ ministrabant ei de facultatibus suis.	και ιωαννα γυνη χουζα επιτροπου ηρωδου και σουσαννα και ετεραι πολλαι αιτινες διηκονουν αυτοις απο των υπαρχοντων αυταις

[annalex]

Christ in Heaven with Four Saints and a Donor

Domenico Ghirlandaio

c 1492
Tempera on wood, 308 x 199 cm
Pinacoteca Comunale, Volterra

[annalex]

Reliquary of St. Lambert

[annalex]

The glass reproduces an engraving by Michel Natalis (Liège, 1610-1668), which, in softened, classical forms, depicts the reliquary bust of Saint Lambert in the Treasury of Liège Cathedral. This is an outstanding piece of Late Gothic jewellery in embossed and gilded silver, 160 cm tall, made in 1512 by the goldsmith Hans von Reutlingen. It was commissioned by the Prince Bishop of Liège, who is shown in prayer on the base. It is interesting to see how the original is transformed in the graphic version and in the painted version on glass: in both cases the still medieval nature of the original is considerably toned down, eliminating the rich Gothic ornamentation of the niches on the pedestal (with pinnacles, spires and trefoil arches) and the fretwork crowning.

Details

Title: Reliquiary- bust of Saint Lambert of Liège
Date Created: 1655/1690
Provenance: Flanders, Netherlands

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artsandculture.google.com

[fidelis]

NAVARRE BIBLE COMMENTARY (RSV)

Ad Majorem Dei Gloriam (To the Greater Glory of God)

From: 1 Timothy 6:2c-12

False Teachers Described
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[2] Teach and urge these duties. [3] If any one teaches otherwise and does not agree with the sound words of our Lord Jesus Christ and the teaching which accords with godliness, [4] he is puffed up with conceit, he knows nothing; he has a morbid craving for controversy and for disputes about words, which produce envy, dissension, slander, base suspicions, [5] and wrangling among men who are depraved in mind and bereft of the truth, imagining that godliness is a means of gain. [6] There is great gain in godliness with contentment; [7] for we brought nothing into the world, and we cannot take anything out of the world; [8] but if we have food and clothing, with these we shall be content. [9] But those who desire to be rich fall into temptation, into a snare, into many senseless and hurtful desires that plunge men into ruin and destruction. [10] For the love of money is the root of all evils; it is through this craving that some have wandered away from the faith and pierced their hearts with many pangs.

An Appeal to Defend the Faith
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[11] But as for you, man of God, shun all this; aim at righteousness, godliness, faith, love, steadfastness, gentleness. [12] Fight the good fight of the faith; take hold of the eternal life to which you were called when you made the good confession in the presence of many witnesses.

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Commentary:

1-2. It is reckoned that approximately half the population of Ephesus were slaves; so it is reasonable to assume that a sizable proportion of the Christians there were slaves.

The Apostle does not tackle the social problem of slavery in a direct way; this does not mean that he was happy about the situation; he simply felt it was more urgent to make people appreciate the intrinsic dignity of all men and their equality in the order of grace (cf. Gal 3:29). Slaves too have been redeemed by Christ and called to be holy; therefore, upright conduct is required of them as of others (for other Pauline texts touching on slavery see, for example, Eph 6:5-9; Col 3:22-4:1; Tit 2:9-10; Philem 8-21 and the notes on same).

St Paul provides two criteria to guide slaves in their dealings with others--apostolate and fraternity. For many pagans the example of their slaves was their only way of learning about Christianity; therefore slaves should act in a way that reflected their faith and their Christian formation (v. 1). If their masters were believers, the fraternity between master and slave should not lessen the slaves' obligations: they should fulfill these obligations out of a deep sense of Christian love. If this policy is applied, the whole social structure will become imbued with a Christian spirit and eventually the permanent abolition of slavery will come about, for "the ferment of the Gospel has aroused and continues to arouse in the hearts of men an unquenchable thirst for human dignity" (Vatican II, Gaudium Et Spes, 26).

See also the note on Col 3:22 - 4:1.

3-10. What he has to say about unmasking false teachers shows he is writing from long experience. He twice describes them as knowing nothing. Their intentions are wrong, because they seek only personal gain (v. 5); the reason why they cause controversy and are forever arguing is to distract attention from their defects and lack of true wisdom (v. 4).

"Sound words": words which bring spiritual health, words of salvation (cf. note on 1:8-10). "The sacred words [words of salvation] of our Lord Jesus Christ" (v. 3): this phrase, and the quotation from Luke 10:7 in 1 Timothy 5:18, give grounds for thinking that at the time this letter was written there was in circulation among the Christians of Ephesus, a written Gospel, specifically that of St Luke. However, there is no other evidence to support this theory. The Apostle could be referring to words of our Lord accurately passed on in oral teaching.

"Teaching which accords with godliness" (v. 3). The term eusebeia (pietas), godliness/religion/piety, which appears in the New Testament only in the Second Epistle of St Peter and in the Pastoral Epistles, has a broad meaning. Sometimes it refers to Christian doctrine, not in the sense of abstract truths but as a revelation of God to man. Sometimes it means "religion" (cf. 1 Tim 6:54, where it is translated as "godliness"). In this passage (v. 3) it is the same as "revealed truth" insofar as revealed truth is our link with God; if one does not accept the truth, one breaks that link; if one makes use of it for financial gain one perverts its inner meaning.

10. "The love of money is the root of all evils": probably a proverb accepted even by pagans of the time, particularly the more educated ones. Christians were well aware of the harmful effects of greed (cf. 1 Jn 2:17 and note). St Paul uses this memorable phrase to get at the false teachers: the root cause of all their errors is their greed for possessions. It is clearly a perverted thing to do to turn godliness, religion, into a way of making money (v. 5). Those who try to satisfy this ambition will end up unhappy and wretched.

"It hurts you to see that some use the technique of speaking about the Cross of Christ only so as to climb and obtain promotion. They are the same people who regard nothing as clean unless it coincides with their own particular standards. All the more reason, then, for you to persevere in the rectitude of your intentions, and to ask the Master to grant you the strength to say: 'Non mea voluntas, sed tua fiat!--Lord, may I fulfill your Holy Will with love'"(St J. Escriva, Furrow, 352).

These severe warnings show how much St Paul suffers over the harm being done. "For many, of whom I have often told you and now tell you even with tears, live as enemies of the cross of Christ" (Phil 3:18). Good teachers, on the contrary, are content with food and a roof over their head (v. 8); detachment has always been a pre-condition of apostolic effectiveness: "The spirit of poverty and charity is the glory and witness of the Church of Christ" (Vatican II, Gaudium Et Spes, 88). 11-16. The letter's final piece of advice is given with special solemnity. There are two reasons for constancy in the fight (v. 12): the call to eternal life, and fidelity to the confession of faith made at Baptism. The second obligation, to keep what is commanded (v. 14), is urged with an appeal to the presence of two witnesses--God the Father, and Jesus Christ (v. 13), who firmly proclaimed his kingship to Pontius Pilate.

There is a very close connection between perseverance and the eternal sovereignty of God (v. 16): "The eternity of God", St Bernard teaches, "is the source of perseverance [...]. Who hopes and perseveres in love but he who imitates the eternity of his charity? Truly, perseverance reflects eternity in some way; only to perseverance is eternity granted or, to put it better, only perseverance obtains eternity for man" (Book of Consideration, 5, 14).

11. "Man of God": this expression was used in the Old Testament of men who performed some special God-given mission--for example, Moses (Deut 33:1; Ps 40:1), Samuel (1 Sam 9:6-7); Elijah and Elisha (1 Kings 17:18; 2 Kings 4:7, 27, 42). In the Pastoral Epistles (cf. also 2 Tim 3:17) it is applied to Timothy insofar as ordination has conferred on him a ministry in the Church. Through ordination "the priest is basically a consecrated man, a 'man of God' (1 Tim 6:11) [...]. The ministerial priesthood in the people of God is something more than a holy public office exercised on behalf of the community: it is primarily a configuration, a sacramental and mysterious transformation of the person of the man-priest into the person of Christ himself, the only mediator (cf. 1 Tim 2:5)" (A. del Portillo, On Priesthood, pp. 44-45).

"Fight the good fight": St Paul often uses military comparisons to describe the Christian life (cf., e.g., 2 Cor 10:3-6; Eph 6:10-17; Col 1:29; 2 Tim 2:3; 4:7), and they have found their way into the ascetical tradition of the Church (cf. note on 1 Tim 1:17-19). Here and in 2 Timothy he is referring more to keeping the truth unsullied, and to preaching: the "good fight of the faith" is of great importance to everyone.

"Confession in the presence of many witnesses": in addition to the day of his consecration (cf. 1 Tim 4:14), Timothy would have often had occasion to make public confession of his faith. However, this phrase is couched in such formal terms that it seems to refer rather to the profession of faith which has been made at Baptism ever since the early years of the Church (cf. Acts 2:38-41).

[fidelis]

From: Luke 8:1-3

The Holy Women
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[1] Soon afterward He (Jesus) went on through cities and villages, preaching and bringing the Good News of the Kingdom of God. And the Twelve were with Him, [2] and also some women who had been healed of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out, [3] and Joanna, the wife of Chuza, Herod's steward, and Susanna, and many others, who provided for them out of their means.

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Commentary:

1-3. The Gospel refers a number of times to women accompanying our Lord. Here St. Luke gives us the names of three of them--Mary, called Magdalene, to whom the risen Christ appeared beside the Holy Sepulchre (John 20:11-18; Mark 16:9); Joanna, a lady of some position, whom we also meet among the women who went to the tomb on the morning of the Resurrection (Luke 24:10), and Susanna, whom the Gospel does not mention again. The role of these women consisted in helping Jesus and His disciples out of their own resources, thereby showing their gratitude for what Christ had done for them, and in cooperating in His ministry.

Men and women enjoy equal dignity in the Church. Within the context of that equality, women certainly have specific characteristics which must necessarily be reflected in their role in the Church: "All the baptized, men and women alike, share equally in the dignity, freedom and responsibility of the children of God.... Women are called to bring to the family, to society and to the Church, characteristics which are their own and which they alone can give--their gentle warmth and untiring generosity, their love for detail, their quick-wittedness and intuition, their simple and deep piety, their constancy.... A woman's femininity is genuine only if she is aware of the beauty of this contribution for which there is no substitute--and if she incorporates it into her own life" (St J. Escriva, Conversations, 14 and 87).

The Gospel makes special reference to the generosity of these women. It is nice to know that our Lord availed Himself of their charity, and that they responded to Him with such refined and generous detachment that Christian women feel filled with a holy and fruitful envy (cf. St J. Escriva, The Way, 981).

Daily Word for Reflection—Navarre Bible Commentary