Catholic Caucus: Daily Mass Readings, 12-23-04, Optional St. John of Kanty

December 23, 2004
Thursday of the Fourth Week in Advent

Reading I
Mal 3:1-4, 23-24

Thus says the Lord GOD:
Lo, I am sending my messenger
to prepare the way before me;
And suddenly there will come to the temple
the LORD whom you seek,
And the messenger of the covenant whom you desire.
Yes, he is coming, says the LORD of hosts.
But who will endure the day of his coming?
And who can stand when he appears?
For he is like the refiner's fire,
or like the fuller's lye.
He will sit refining and purifying silver,
and he will purify the sons of Levi,
Refining them like gold or like silver
that they may offer due sacrifice to the LORD.
Then the sacrifice of Judah and Jerusalem
will please the LORD,
as in the days of old, as in years gone by.

Lo, I will send you
Elijah, the prophet,
Before the day of the LORD comes,
the great and terrible day,
To turn the hearts of the fathers to their children,
and the hearts of the children to their fathers,
Lest I come and strike
the land with doom.

Responsorial Psalm
Ps 25:4-5ab, 8-9, 10 and 14

R (see Luke 21:28) Lift up your heads and see; your redemption is near at hand.
Your ways, O LORD, make known to me;
teach me your paths,
Guide me in your truth and teach me,
for you are God my savior.
R Lift up your heads and see; your redemption is near at hand.
Good and upright is the LORD;
thus he shows sinners the way.
He guides the humble to justice,
he teaches the humble his way.
R Lift up your heads and see; your redemption is near at hand.
All the paths of the LORD are kindness and constancy
toward those who keep his covenant and his decrees.
The friendship of the LORD is with those who fear him,
and his covenant, for their instruction.
R Lift up your heads and see; your redemption is near at hand.

Gospel
Lk 1:57-66

When the time arrived for Elizabeth to have her child
she gave birth to a son.
Her neighbors and relatives heard
that the Lord had shown his great mercy toward her,
and they rejoiced with her.
When they came on the eighth day to circumcise the child,
they were going to call him Zechariah after his father,
but his mother said in reply,
"No. He will be called John."
But they answered her,
"There is no one among your relatives who has this name."
So they made signs, asking his father what he wished him to be called.
He asked for a tablet and wrote, "John is his name,"
and all were amazed.
Immediately his mouth was opened, his tongue freed,
and he spoke blessing God.
Then fear came upon all their neighbors,
and all these matters were discussed
throughout the hill country of Judea.
All who heard these things took them to heart, saying,
"What, then, will this child be?
For surely the hand of the Lord was with him."

From: Luke 1:57-66

The Birth and Circumcision of John the Baptist

[57] Now the time came for Elizabeth to be delivered, and she gave
birth to a son. [58] And her neighbors and kinsfolk heard that the
Lord had shown great mercy to her, and they rejoiced with her.
[59] And on the eighth day they came to circumcise the child; and they
would have named him Zechariah after his father, [60] but his mother
said, "Not so; he shall be called John." [61] And they said to her,
"None of your kindred is called by this name." [62] And they made
signs to his father, inquiring what he would have him called.
[63] And he asked for a writing tablet, and wrote, "His name is John."
And they all marvelled. [64] And immediately his mouth was opened and
his tongue loosed, and he spoke, blessing God. [65] And fear came on
all their neighbors. And all these things were talked about through
all the hill country of Judea; [66] and all who heard them laid them up
in their hearts, saying "What then will this child be?" For the hand
of the Lord was with him.

Commentary:

59. Circumcision was a rite established by God under the Old Covenant
to mark out those who belonged to His chosen people: He commanded
Abraham to institute circumcision as a sign of the Covenant He had made
with him and all his descendants (cf. Genesis 17:10-14), prescribing
that it should be done on the eighth day after birth. The rite was
performed either at home or in the synagogue, and, in addition to the
actual circumcision, the ceremony included prayers and the naming of
the child.

With the institution of Christian Baptism the commandment to circumcise
ceased to apply. At the Council of Jerusalem (cf. Acts 15:1ff), the
Apostles definitely declared that those entering the Church had no need
to be circumcised.

St. Paul's explicit teaching on the irrelevance of circumcision in the
context of the New Alliance established by Christ is to be found in
Galatians 5:2ff; 6:12ff; and Colossians 2:11ff.

60-63. By naming the child John, Zechariah complies with the
instructions God sent him through the angel (Luke 1:13).

64. This miraculous event fulfills the prophecy the angel Gabriel made
to Zechariah when he announced the conception and birth of the Baptist
(Luke 1:19-20). St. Ambrose observes: `With good reason was his tongue
loosed, because faith untied what had been tied by disbelief"
("Expositio Evangelii Sec. Lucam. in loc.").

Zechariah's is a case similar to that of St. Thomas, who was reluctant
to believe in the resurrection of our Lord, and who believed only when
Jesus gave him clear proof (cf. John 20:24-29). For these two men God
worked a miracle and won their belief; but normally He requires us to
have faith and to obey Him without His working any new miracles. This
was why He upbraided Zechariah and punished him, and why He reproached
Thomas: "Have you believed because you have seen Me? Blessed are those
who have not seen and yet believe" (John 20:29).

Source: "The Navarre Bible: Text and Commentaries". Biblical text
taken from the Revised Standard Version and New Vulgate. Commentaries
made by members of the Faculty of Theology of the University of
Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock,
Co. Dublin, Ireland.

FEAST OF THE DAY

John of Kanty was born in rural Poland around the year 1390. He
traveled to the city of Krakow to study in order to have the education
needed to be ordained. After his ordination, he served as a professor
of theology at the university in the city. After being involved in a
major dispute at the university, John was reassigned to a small rural
parish.

His parishioners were slow to trust John but soon he won their hearts
by showing his true humility and holiness. Through his preaching and
teaching at the parish, he gained back his reputation as a reputable
scholar and was invited to return to Krakow to teach Scripture. He
accepted and spent the rest of his life doing this. Throughout his life,
John tried to live humbly and was always generous to the poor. John
died in 1473 and is one of the principal patrons of Poland.

QUOTE OF THE DAY

Dear Lord, you know my weakness. Each morning I resolve to be
humble, and in the evening I recognize that I have often been guilty
of pride. The sight of these faults tempts me to discouragement. Yet I
know that discouragement itself is a form of pride. I wish, therefore,
O my God, to build all my trust upon You. As You can do all things,
deign to implant in my soul this virtue which I desire. -St. Therese of
Lisieux

TODAY IN HISTORY

619 Boniface V begins his reign as Pope
1569 St Philip of Moscow martyred by Ivan the Terrible
1950 Pope Pius XII declared that the tomb of St. Peter had been
discovered beneath St. Peter's Basilica in Rome

TODAY'S TIDBIT

O Emmanuel, king and lawgiver, desire of the nations, Savior of all
people, come and set us free, Lord our God.

This antiphon addresses the Messiah in person, he is "God is with
us." He is human and knows our weaknesses so his rule and his
laws are not more than we can handle. This final "O antiphon" in
preparation for Christmas shows the urgency of our desire for the
Lord.

INTENTION FOR THE DAY

Please pray for a strengthening of all marriages.

American Cathlic's Saint of the Day

December 23, 2004

St. John of Kanty

(1390?-1473)

John was a country lad who made good in the big city and the big university of Kraków, Poland. After brilliant studies he was ordained a priest and became a professor of theology. The inevitable opposition which saints encounter led to his being ousted by rivals and sent to be a parish priest at Olkusz. An extremely humble man, he did his best, but his best was not to the liking of his parishioners. Besides, he was afraid of the responsibilities of his position. But in the end he won his people’s hearts. After some time he returned to Kraków and taught Scripture for the remainder of his life.

He was a serious man, and humble, but known to all the poor of Kraków for his kindness. His goods and his money were always at their disposal, and time and again they took advantage of him. He kept only the money and clothes absolutely needed to support himself. He slept little, and then on the floor, ate sparingly, and took no meat. He made a pilgrimage to Jerusalem, hoping to be martyred by the Turks. He made four pilgrimages to Rome, carrying his luggage on his back. When he was warned to look after his health, he was quick to point out that, for all their austerity, the fathers of the desert lived remarkably long lives.

Comment:

John of Kanty is a typical saint: He was kind, humble and generous, he suffered opposition and led an austere, penitential life. Most Christians in an affluent society can understand all the ingredients except the last: Anything more than mild self-discipline seems reserved for athletes and ballet dancers. Christmas is a good time at least to reject self-indulgence.

GOD BLESS AMERICA AND OUR MILITARY

Love Letter From Jesus

Dear Friend,
How are you? I just had to send a note to tell you
how much I love you and care about you.

I saw you yesterday as you were talking with your friends.
I waited all day, hoping you would want to talk with Me also.

As evening drew near, I gave you a sunset to close your day and
a cool breeze to rest you --- and I waited. You never came. Oh, yes,
it hurts Me --- but I still love you because I am your friend.

I saw you fall asleep last night and longed to touch your brow,
so I spilled moonlight upon your pillow and face.

Again, I waited, wanting to rush down so we could talk.
I have so many gifts for you!

You awakened late and rushed off to work.

My tears were in the rain.

Today you looked so sad --- so all alone.

It makes My heart ache because I understand.
My friends let Me down and hurt Me many times too, but I love you.

Oh, if you would only listen to Me. I love you.

I try to tell you in the blue sky and in the green grass.
I whisper it in the leaves on the trees and breathe
it in the colors of the flowers. I shout it to you in the
mountain streams and give the birds love songs to sing.

I clothe you with warm sunshine and perfume the air with
nature scents. My love for you is deeper than the ocean
and bigger than the biggest want or need in your head.

Oh, if you only knew how much I want to walk and talk with you.
We could spend an eternity together in heaven.

I know how hard it is on this earth; I really know!
And I want to help you. I want you to meet My Father.
He wants to help you too! My Father is that way, you know.

Just call Me---ask Me---talk with Me!

Oh, please don't forget Me. I have so much to share with you!

All right, I won't bother you any further.

You are free to choose Me. It's your decision.

I have chosen you, and because of this
I will wait---because I love you!

Your friend, JESUS
Author Unknown

Since we lack a Navarre commentary for today on Malachi, I offer this article portion from the Catholic Encyclopedia:

...

The Messianic doctrine of Malachias especially appeals to our attention. In Mal. iii, 1, Yahweh announces that he will send his messenger to prepare the way before Him. In the second epilogue of the book (iv, 5, 6; Heb., text, iii, 23 sq.), this messenger is identified with the prophet Elias. Many passages in the New Testament categorically interpret this double prophecy by applying to John the Baptist, precursor of our Lord (Matt., xi, 10, 14; xvii, 11-12; Mark, ix, 10 sqq.; Luke, i, 17). The prophecy of Malachias, iii, 1, adds that, as soon as the messenger shall have prepared the way, "the Lord, whom you seek, and the angel of the testament, whom you desire," will come to His temple. The Lord is here identified with the angel of the testament; this is evident from the construction of the phrase and from the circumstance that the description of the mission of the angel of the testament (vv. 2 sq.) is continued by the Lord speaking of Himself in the first person in v. 5.

A particularly famous passage is that of Mal., i, 10-11. In spite of a difficulty in the construction of the phrase, which can be avoided by vocalizing one word otherwise than the Massoretes have done (read miqtar, Sept. thymiama, instead of muqtar in verse 11), the literal sense is clear. The principal question is to know what is the sacrifice and pure offering spoken of in v. 11. A large number of non-Catholic exegetes interpret it of the sacrifices actually being offered from east to west at the time of Malachias himself. According to some, the prophet had in view the sacrifices offered in the name of Yahweh by the proselytes of the Jewish religion among all the nations of the earth; others are more inclined to the belief that he signifies the sacrifices offered by the Jews dispersed among the Gentiles. But in the fifth century B. C. neither the Jews dispersed among the Gentiles nor the proselytes were sufficiently numerous to justify the solemn utterances used by Malachias; the prophet clearly wants to insist on the universal diffusion of the sacrifice which he has in view. Hence others, following the example of Theodore of Mopsuestia, think they can explain the expression in v. 11 as referring to the sacrifices offered by the pagans to their own gods or to the Supreme God; those sacrifices would have been considered by Malachias as materially offered to Yahweh, because in fact Yahweh is the only true God. But it appears inconceivable that Yahweh should, by means of Malachias, have looked upon as "pure" and "offered to his name" the sacrifices offered by the Gentiles to this or that divinity; especially when one considers the great importance Malachias attaches to the ritual (i, 6 sqq., 12 sqq.; iii, 3 sq.) and the attitude he takes towards foreign peoples (i, 2 sqq.; ii, 11 sq.). The interpretation according to which chap. i, 11, concerns the sacrifices in vogue among the Gentiles at the epoch of Malachias himself fails to recognize that the sacrifice and the pure offering of v. 11 are looked upon as a new institution succeeding the sacrifices of the Temple, furnishing by their very nature a motive sufficient to close the doors of the house of God and extinguish the fire of the altar (v. 10). Consequently v. 11 must be considered as a Messianic prophecy. The universal diffusion of the worship of Yahweh is always proposed by the prophets as a characteristic sign of the Messianic reign. That the phrase is construed in the present tense only proves that here, as on other occasions, the prophetic vision contemplates its object absolutely without any regard to the events that should go before its accomplishment. It is true that Mal., iii, 3-4, says that after the coming of the angel of the testament the sons of Levi will offer sacrifices in justice, and that the sacrifice of Juda and Jerusalem will be pleasing to the Lord. But the new institutions of the Messianic reign might be considered, either inasmuch as they were the realization of the final stage in the development of those of the Old Testament (and in this case they would naturally be described by the help of the images borrowed from the latter), or inasmuch as they implied the cessation of those of the Old Testament in their proper form. In Mal., iii, 3-4, the religious institutions of the Messianic reign are considered from the former point of view, because the language is consolatory; in Mal, i, 10, 11, they are considered from the latter point of view, because the language here is menacing.

Certain authors, while admitting the Messianic character of the passage, think that it should be interpreted not of a sacrifice in the strict sense of the word, but of a purely spiritual form of devotion. However, the terms employed in v. 11 express the idea of a sacrifice in the strict sense. Moreover, according to the context, the censured sacrifices were not considered impure in their quality of material sacrifices, but on account of the defects with which the victims were affected; it is consequently not on account of an opposition to material sacrifices that the offering spoken of in v. 11 is pure. It is an altogether different question whether or not the text of Malachias alone permits one to determine in a certain measure the exact form of the new sacrifice. A large number of Catholic exegetes believe themselves justified in concluding, from the use of the term minhah in v. 11, that the prophet desired formally to signify an unbloody sacrifice. The writer of the present article finds it so much the more difficult to decide on this question, as the word minhah is several times employed by Malachias to signify sacrifice in the generic sense (i, 13; ii, 12, 13; iii, 3, 4, and in all probability, i, 10). For the rest, the event has shown how the prophecy was to be realized. It is of the Eucharistic sacrifice that Christian antiquity has interpreted the passage of Malachias (cf. Council of Trent, Sess. XXII, 1).

JOHN OF KANTY OR CANTIUS—1390-1473 Feast: December 23

of John of Kanty (Kanty is near Oswiecim in Poland) are many but not entirely dependable. Nevertheless we have record of him as a holy and learned man who was both a distinguished university teacher and a benefactor of the poor. He came from a family of good position, and was sent to the University of Cracow, where he did well. He was ordained priest, and appointed to a lectureship in the University. His academic life was however interrupted when jealous rivals managed to get him removed from his teaching post, and he was sent to labor as a parish priest. This caused him much distress, as he was both unused to this kind of work and weighed down by the feeling of its heavy responsibility. But he gradually won the love of his parishioners, who wept when, after some years, he left them to return to the University of Cracow as professor of Scripture. This post he held for the rest of his long life; and he became increasingly famous for his teaching, his humble and austere way of living and his spontaneous generosity to chose in need. Perhaps his best lesson for us, especially in these days of increasing communication, lies in one of his favorite sayings to his pupils: 'Fight all false opinions, but let your weapons be patience, sweetness and love. Roughness is bad for your own soul and spoils the best cause.' When he died St. John was greatly mourned, and was already accounted a worker of miracles; but he was not canonized until 1767.

Taken from "The Saints: A concise Biographical Dictionary", edited by John Coulson, published by Hawthorn Books, Inc. 1960.

Provided Courtesy of: Eternal Word Television Network 5817 Old Leeds Road Irondale, AL 35210 www.ewtn.com

HOME - EWTNews -FAITH - TELEVISION - RADIO - LIBRARY - GALLERY - CATALOGUE - WHAT'S NEW MULTIMEDIA - GENERAL ESPAÑOL

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.