Catholic Caucus: Daily Mass Readings 18-Nov-2021

Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 19
41.	And when he drew near, seeing the city, he wept over it, saying:	Et ut appropinquavit, videns civitatem flevit super illam, dicens :	και ως ηγγισεν ιδων την πολιν εκλαυσεν επ αυτη
42.	If thou also hadst known, and that in this thy day, the things that are to thy peace; but now they are hidden from thy eyes.	Quia si cognovisses et tu, et quidem in hac die tua, quæ ad pacem tibi : nunc autem abscondita sunt ab oculis tuis.	λεγων οτι ει εγνως και συ και γε εν τη ημερα σου ταυτη τα προς ειρηνην σου νυν δε εκρυβη απο οφθαλμων σου
43.	For the days shall come upon thee, and thy enemies shall cast a trench about thee, and compass thee round, and straiten thee on every side,	Quia venient dies in te : et circumdabunt te inimici tui vallo, et circumdabunt te : et coangustabunt te undique :	οτι ηξουσιν ημεραι επι σε και περιβαλουσιν οι εχθροι σου χαρακα σοι και περικυκλωσουσιν σε και συνεξουσιν σε παντοθεν
44.	And beat thee flat to the ground, and thy children who are in thee: and they shall not leave in thee a stone upon a stone: because thou hast not known the time of thy visitation.	et ad terram prosternent te, et filios tuos, qui in te sunt, et non relinquent in te lapidem super lapidem : eo quod non cognoveris tempus visitationis tuæ.	και εδαφιουσιν σε και τα τεκνα σου εν σοι και ουκ αφησουσιν εν σοι λιθον επι λιθω ανθ ων ουκ εγνως τον καιρον της επισκοπης σου

Catena Aurea by St. Thomas Aguinas

CHAP. 19

19:41–44

41. And when he was come near, he beheld the city, and wept over it,

42. Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.

43. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side,

44. And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.

ORIGEN. All the blessings which Jesus pronounced in His Gospel He confirms by His own example, as having declared, Blessed are the meek; He afterwards sanctions it by saying, Learn of me, for I am meek; and because He had said, Blessed are they that weep, He Himself also wept over the city.

CYRIL OF ALEXANDRIA. For Christ had compassion upon the Jews, who wills that all men should be saved. Which had not been plain to us, were it not revealed by a certain mark of His humanity. For tears poured forth are the tokens of sorrow.

GREGORY. (Hom. 39. in Ev.) The merciful Redeemer wept then over the fall of the false city, which that city itself knew not was about to come upon it. As it is added, saying, If thou hadst known, even thou (we may here understand) wouldest weep. Thou who now rejoicest, for thou knowest not what is at hand. It follows, at least in this thy day. For when she gave herself up to carnal pleasures, she had the things which in her day might be her peace. But why she had present goods for her peace, is explained by what follows, But now they are hidden from thy eyes. For if the eyes of her heart had not been hidden from the future evils which were hanging over her, she would not have been joyful in the prosperity of the present. Therefore He shortly added the punishment which was near at hand, saying, For the days shall come upon thee.

CYRIL OF ALEXANDRIA. If thou hadst known, even thou. The Jews were not worthy to receive the divinely inspired Scriptures, which relate the mystery of Christ. For as often as Moses is read, a veil overshadows their heart that they should not see what has been accomplished in Christ, who being the truth puts to flight the shadow. And because they regarded not the truth, they rendered themselves unworthy of the salvation which flows from Christ.

EUSEBIUS. He here declares that His coming was to bring peace to the whole world. For unto this He came, that He should preach both to them that were near, and those that were afar off. But as they did not wish to receive the peace that was announced to them, it was hid from them. And therefore the siege which was shortly to come upon them He most expressly foretells, adding, For the days shall come upon thee, &c.

GREGORY. (ut sup.) By these words the Roman leaders are pointed out. For that overthrow of Jerusalem is described, which was made by the Roman emperors Vespasian and Titus.

EUSEBIUS. But how these things were fulfilled we may gather from what is delivered to us by Josephus, who though he was a Jew, related each event as it toot place, in exact accordance with Christ’s prophecies.

GREGORY. This too which is added, namely, They shall not leave in thee one stone upon another, is now witnessed in the altered situation of the same city, which is now built in that place where Christ was crucified without the gate, whereas the former Jerusalem, as it is called, was rooted up from the very foundation. And the crime for which this punishment of overthrow was inflicted is added, Because thou knewest not the time of thy visitation.

THEOPHYLACT. That is, of my coming. For I came to visit and to save thee, which if thou hadst known and believed on Me, thou mightest have been reconciled to the Romans, and exempted from all danger, as did those who believed on Christ.

ORIGEN. I do not deny then that the former Jerusalem was destroyed because of the wickedness of its inhabitants, but I ask whether the weeping might not perhaps concern this your spiritual Jerusalem. For if a man has sinned after receiving the mysteries of truth, he will be wept over. Moreover, no Gentile is wept over, but he only who was of Jerusalem, and has ceased to be.

GREGORY. (ut sup.) For our Redeemer does not cease to weep through His elect whenever he perceives any to have departed from a good life to follow evil ways. Who if they had known their own damnation, hanging over them, would together with the elect shed tears over themselves. But the corrupt soul here has its day, rejoicing in the passing time; to whom things present are its peace, seeing that it takes delight in that which is temporal. It shuns the foresight of the future which may disturb its present mirth; and hence it follows, But now are they hid from thine eyes.

ORIGEN. But our Jerusalem is also wept over, because after sin enemies surround it, (that is, wicked spirits,) and cast a trench round it to besiege it, and leave not a stone behind; especially when a man after long continency, after years of chastity, is overcome, and enticed by the blandishments of the flesh, has lost his fortitude and his modesty, and has committed fornication, they will not leave on him one stone upon another, according to Ezekiel, His former righteousness I will not remember. (Ezek 18:24.)

GREGORY. (Hom. 39. in Ev.) Or else; The evil spirits lay siege to the soul, as it goes forth from the body, for being seized with the love of the flesh, they caress it with delusive pleasures. They surround it with a trench, because bringing all its wickedness which it has committed before the eyes of its mind, they close confine it to the company of its own damnation, that being caught in the very extremity of life, it may see by what enemies it is blockaded, yet be unable to find any way of escape, because it can no longer do good works, since those which it might once have done it despised. On every side also they inclose the soul when its iniquities rise up before it, not only in deed but also in word and thought, that she who before in many ways greatly enlarged herself in wickedness, should now at the end be straitened every way in judgment. Then indeed the soul by the very condition of its guilt is laid prostrate on the ground, while its flesh which it believed to be its life is bid to return to dust. Then its children fall in death, when all unlawful thoughts which only proceed from it, are in the last punishment of life scattered abroad. These may also be signified by the stones. For the corrupt mind when to a corrupt thought it adds one more corrupt, places one stone upon another. But when the soul is led to its doom, the whole structure of its thoughts is rent asunder. But the wicked soul God ceases not to visit with His teaching, sometimes with the scourge and sometimes with a miracle; that the truth which it knew not it may hear, and though still despising it, may return pricked to the heart in sorrow, or overcome with mercies may be ashamed at the evil which it has done. But because it knows not the time of its visitation, at the end of life it is given over to its enemies, that with them it may be joined together in the bond of everlasting damnation.

Catena Aurea Luke 19

Rose-Philippine Duchesne (1769-1852)
religious, of the Society of the Sacred Heart of Jesus

ROSE PHILIPPINE DUCHESNE Was born August 29, 1769 in Grenoble, France. She was baptized in the Church of St. Louis and received the name of Philip, the apostle, and Rose of Lima, first saint of the new continent. She was educated at the Convent of the Visitation of Ste. Marie d'en Haut, then, drawn to the contemplative life, she became a novice there when she was 18 years old.

At the time of the Revolution in France, the community was dispersed and Philippine returned to her family home, spending her time nursing prisoners and helping others who suffered. After the Concordat of 1801, she tried with some companions to reconstruct the monastery of Ste. Marie but without success.

In 1804, Philippine learned of a new congregation, the Society of the Sacred Heart of Jesus, and offered herself and the monastery to the Foundress, Mother Madeleine Sophie Barat. Mother Barat visited Ste. Marie in 1804 and received Philippine and several companions as novices in the Society.

Even as Philippine's desire deepened for the contemplative life, so too her call to the missions became more urgent - a call she had heard since her youth. In a letter she wrote to Mother Barat, she confided a spiritual experience she had had during a night of adoration before the Eucharist on Holy Thursday: "I spent the entire night in the new World ... carrying the Blessed Sacrament to all parts of the land ... I had all my sacrifices to offer: a mother, sisters, family, my mountain! When you say to me 'now I send you', I will respond quickly 'I go"'. She waited, however, another 12 years.

In 1818 Philippine's dream was realized. She was sent to respond to the bishop of the Louisiana territory, who was looking for a congregation of educators to help him evangelize the Indian and French children of his diocese. At St. Charles, near St. Louis, Missouri, she founded the first house of the Society outside France. It was in a log cabin - and with it came all the austerities of frontier life: extreme cold, hard work, lack of funds. She also had difficulty learning English. Communication at best was slow; news often did not arrive from her beloved France. She struggled to remain closely united with the Society in France.

Philippine and four other Religious of the Sacred Heart forged ahead. In 1818 she opened the first free school west of the Mississippi. By 1828 she had founded six houses. These schools were for the young women of Missouri and Louisiana. She loved and served them well, but always in her heart she yearned to serve the American Indians. When she was 72 and no longer superior, a school for the Potawatomi was opened at Sugar Creek, Kansas. Though many thought Philippine was too sick to go, the Jesuit head of the mission insisted: "She must come; she may not be able to do much work, but she will assure success to the mission by praying for us. Her very presence will draw down all manner of heavenly favors on the work".

She was with the Potawatomi but a year; however, her pioneer courage did not weaken, and her long hours of contemplation impelled the Indians to name her, Quah-kah-ka-num-ad, "Woman-Who-Prays-Always". But Philippine's health could not sustain the regime of village life. In July 1842, she returned to St. Charles, although her heart never lost its desire for the missions: "I feel the same longing for the Rocky Mountain missions and any others like them, that I experienced in France when I first begged to come to America...".

Philippine died at St. Charles, Missouri, November 18, 1852 at the age of 83.

vatican.va

NAVARRE BIBLE COMMENTARY (RSV)

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

From: 1 Maccabees 2:15-29

Mattathias Takes Action at Modein
----------------------------------
[15] Then the king’s officers who were enforcing the apostasy came to the city of Modein to make them offer sacrifice. [16] Many from Israel came to them; and Mattathias and his sons were assembled. [17] Then the king’s officers spoke to Mattathias as follows: “You are a leader, honored and great in this city, and supported by sons and brothers. [18] Now be the first to come and do what the king commands, as all the Gentiles and the men of Judah and those that are left in Jerusalem have done. Then you and your sons will be numbered among the friends of the king, and you and your sons will be honored with silver and gold and many gifts.”

[19] But Mattathias answered and said in a loud voice: “Even if all the nations that live under the rule of the king obey him, and have chosen to do his commandments, departing each one from the religion of his fathers, [20] yet I and my sons and my brothers will live by the covenant of our fathers. [21] Far be it from us to desert the law and the ordinances. [22] We will not obey the king’s words by turning aside from our religion to the right hand or to the left.”

[23] When he had finished speaking these words, a Jew came forward in the sight of all to offer sacrifice upon the altar in Modein, according to the king’s command. [24] When Mattathias saw it, be burned with zeal and his heart was stirred. He gave vent to righteous anger; he ran and killed him upon the altar. [25] At the same time he killed the king’s officer who was forcing them to sacrifice, and he tore down the altar. [26] Thus he burned with zeal for the law, as Phinehas did against Zimri the son of Salu.

[27] Then Mattathias cried out in the city with a loud voice, saying: “Let every one who is zealous for the law and supports the covenant come out with me!” [28] And he and his sons fled to the hills and left all that they had in the city.

***********************************************************************
Commentary:

2:15-28. Mattathias certainly behaves savagely but he has a special reason for acting in this way: it helps to legitimate his leadership and that of his descendants in the liberation of Israel. Due to his priestly background Mattathias was a man of some status; what he did could influence others. Here, in a sense, he represents the people. Not only does he not succumb to the temptation to gain social and financial advantage by being untrue to his conscience and his religion (cf. vv. 17-22); he shows signs of being a savior of his people. His action is comparable to that of Phinehas (v. 26), that priest who, according to Numbers 25:6-15, ran a spear through an Israelite and a Midianite woman, thereby turning God’s wrath back from the people. In reward for his action God gave Phinehas a covenant of peace and promised him and his line a perpetual priesthood (cf. v. 54). Moreover, on that occasion God disposed that the Israelites should attack the Midianites and defeat them. The memory of Phinehas endured in Jewish tradition (cf. Ps 106:28-31; Sir 45:23). Although the sacred writer does not expressly say so, the comparison with Phinehas gives us an inkling that Mattathias is becoming someone who has a covenant with God and will be a savior of the people.

Both Phinehas and Mattathias were motivated by zeal for the Lord and for his Law (vv. 24, 26-27; Num 25:11). Although the way they expressed their zeal was understandable only in that distant context (it would not he acceptable today), their zeal for God and the things of God is still something to be imitated (cf. Origen, "Commentarii in Epistulam ad Romanos", 8, 1). Our Lord Jesus Christ will also feel zealous for the house of God, the temple, and will perform a symbolic act of violence against those who profaned it (cf. Jn 2:17; Ps 69:9). It is this sort of zeal that leads a Christian to “holy intransigence". “Be uncompromising in doctrine and conduct. But be yielding in manner. A mace of tempered steel, wrapped in quilted covering. Be uncompromising, but don’t be obstinate” (St J. Escriva, "The Way", 397).

From: Luke 19:41-44

The Messiah Enters the Holy City
--------------------------------
[28] And when He had said this, He went on ahead, going up to Jerusalem. [29] When he drew near to Bethphage and Bethany, at the mount that is called Olivet, he sent two of the disciples, [30] saying, "Go into the village opposite, where on entering you will find a colt tied, on which no one has ever yet sat; untie it and bring it here. [31] If any one asks you, 'Why are you untying it?' you shall say this, 'The Lord has need of it.'" [32] So those who were sent went away and found it as he had told them. [33] And as they were untying the colt, its owners said to them, "Why are you untying the colt?" [34] And they said, "The Lord has need of it." [35] And they brought it to Jesus, and throwing their garments on the colt they set Jesus upon it. [36] And as he rode along, they spread their garments on the road. [37] As he was now drawing near, at the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen, [38] saying, "Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest!" [39] And some of the Pharisees in the multitude said to him, "Teacher, rebuke your disciples." [40] He answered, "I tell you, if these were silent, the very stones would cry out."

***********************************************************************
Commentary:

28. Normally in the Gospels when there is mention of going to the Holy City it is in terms of "going up" to Jerusalem (cf. Matthew 20:18; John 7:8), probably because geographically the city is located on Mount Zion. Besides, since the temple was the religious and political center, going up to Jerusalem had also a sacred meaning of ascending to the holy place, where sacrifices were offered to God.

Particularly in the Gospel of St. Luke, our Lord's whole life is seen in terms of a continuous ascent towards Jerusalem, where His self-surrender reaches its high point in the redemptive sacrifice of the Cross. Here Jesus is on the point of entering the city, conscious of the fact that His passion and death are imminent.

30-35. Jesus makes use of a donkey for his entry into Jerusalem, thereby fulfilling an ancient prophecy: “Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Lo, your king comes to you; triumphant and victorious is he, humble and riding on an ass, on a colt the foal of an ass” (Zech 9:9).

The people, and particularly the Pharisees, were quite aware of this prophecy. Therefore, despite it’s simplicity of form, there was a certain solemnity about the whole episode which impressed those present, stirring the hearts of the people and irritating the Pharisees. By fulfilling the prophecy our Lord was showing everyone that he was the Messiah prophesied in the Old Testament.

Other aspects of this episode are commented on in connection with Mark 11:3.

[Commentary on Mark 11:3: 3. Although, absolutely speaking, our Lord has no need of man, in fact he does choose to use us to carry out his plans just as he made use of the donkey for his entry into Jerusalem. “Jesus makes do with a poor animal for a throne. I don’t know about you; but I am not humiliated to acknowledge that in the Lord’s eyes I am a beast of burden: ‘I am like a donkey in your presence; nevertheless I am continually with you. You hold my right hand,’ (Ps 72:23), you take me by the bridle.

“Try to remember what a donkey is like--now that so few of them are left. Not an old, stubborn, vicious one that would give you a kick when you least expected, but a young one with his ears up like antennae. He lives on a meagre diet, is hard-working and has a quick, cheerful trot. There are hundreds of animals more beautiful, more deft and strong. But it was a donkey Christ chose when he presented himself to the people as king in response to their acclamation. For Jesus has no time for calculations, for astuteness, for the cruelty of cold hearts, for attractive but empty beauty. What he likes is the cheerfulness of a young heart, a simple step, a natural voice, clean eyes, attention to his affectionate word of advice. That is how he reigns in the soul” (St. J. Escriva, "Christ Is Passing By", 181).]

38. Christ is greeted with the prophetic words referring to the enthronement of the Messiah, contained in Psalm 118:26: “Blessed be he who enters in the name of the Lord!” But the people also acclaim his as king. This is a great messianic demonstration, which infuriates the Pharisees. One of the acclamations, “Peace in earth, and glory in the highest”, echoes the announcement made by the angel to the shepherds on Christmas night (cf. Lk 2:14).

40. To the reproaches of the Pharisees, who are scandalized by the people’s shouts, our Lord replies in a phrase which sounds like a proverb: so obvious is his messiahship that if men refused to recognize it nature would proclaim it. In fact, when his friends were cowed on the hill of Calvary the earth trembled and the rocks split (cf. Mt 27:51). At other times our Lord imposed silence on those who want to proclaim him King or Messiah, but now he adopts a different attitude: the moment has come for his dignity and his mission to be made public.

Daily Word for Reflection—Navarre Bible Commentary

Disclaimer: Opinions posted on Free Republic are those of the individual posters and do not necessarily represent the opinion of Free Republic or its management. All materials posted herein are protected by copyright law and the exemption for fair use of copyrighted works.

Readings at Mass

'Heaven preserve us from forsaking the Law and its ordinances'

Jesus sheds tears over the coming fate of Jerusalem

Catena Aurea by St. Thomas Aguinas

CHAP. 19

Rose-Philippine Duchesne (1769-1852)
religious, of the Society of the Sacred Heart of Jesus

Readings at Mass

'Heaven preserve us from forsaking the Law and its ordinances'

Jesus sheds tears over the coming fate of Jerusalem

Catena Aurea by St. Thomas Aguinas

CHAP. 19

Rose-Philippine Duchesne (1769-1852) religious, of the Society of the Sacred Heart of Jesus

Rose-Philippine Duchesne (1769-1852)
religious, of the Society of the Sacred Heart of Jesus