Catholic Caucus: Daily Mass Readings, 01-17-14, M, St. Anthony, Abbot

January 17, 2014

Memorial of Saint Anthony, Abbot

All the elders of Israel came in a body to Samuel at Ramah
and said to him, “Now that you are old,
and your sons do not follow your example,
appoint a king over us, as other nations have, to judge us.”

Samuel was displeased when they asked for a king to judge them.
He prayed to the LORD, however, who said in answer:
“Grant the people’s every request.
It is not you they reject, they are rejecting me as their king.”

Samuel delivered the message of the LORD in full
to those who were asking him for a king.
He told them:
“The rights of the king who will rule you will be as follows:
He will take your sons and assign them to his chariots and horses,
and they will run before his chariot.
He will also appoint from among them his commanders of groups
of a thousand and of a hundred soldiers.
He will set them to do his plowing and his harvesting,
and to make his implements of war and the equipment of his chariots.
He will use your daughters as ointment makers, as cooks, and as bakers.
He will take the best of your fields, vineyards, and olive groves,
and give them to his officials.
He will tithe your crops and your vineyards,
and give the revenue to his eunuchs and his slaves.
He will take your male and female servants,
as well as your best oxen and your asses,
and use them to do his work.
He will tithe your flocks and you yourselves will become his slaves.
When this takes place,
you will complain against the king whom you have chosen,
but on that day the LORD will not answer you.”

The people, however, refused to listen to Samuel’s warning and said,
“Not so! There must be a king over us.
We too must be like other nations,
with a king to rule us and to lead us in warfare
and fight our battles.”
When Samuel had listened to all the people had to say,
he repeated it to the LORD, who then said to him,
“Grant their request and appoint a king to rule them.”

Responsorial Psalm Ps 89:16-17, 18-19

R. (2) For ever I will sing the goodness of the Lord.
Blessed the people who know the joyful shout;
in the light of your countenance, O LORD, they walk.
At your name they rejoice all the day,
and through your justice they are exalted.
R. For ever I will sing the goodness of the Lord.
For you are the splendor of their strength,
and by your favor our horn is exalted.
For to the LORD belongs our shield,
and to the Holy One of Israel, our King.
R. For ever I will sing the goodness of the Lord.

Gospel Mk 2:1-12

When Jesus returned to Capernaum after some days,
it became known that he was at home.
Many gathered together so that there was no longer room for them,
not even around the door,
and he preached the word to them.
They came bringing to him a paralytic carried by four men.
Unable to get near Jesus because of the crowd,
they opened up the roof above him.
After they had broken through,
they let down the mat on which the paralytic was lying.
When Jesus saw their faith, he said to him,
“Child, your sins are forgiven.”
Now some of the scribes were sitting there asking themselves,
“Why does this man speak that way? He is blaspheming.
Who but God alone can forgive sins?”
Jesus immediately knew in his mind what
they were thinking to themselves,
so he said, “Why are you thinking such things in your hearts?
Which is easier, to say to the paralytic,
‘Your sins are forgiven,’
or to say, ‘Rise, pick up your mat and walk’?
But that you may know
that the Son of Man has authority to forgive sins on earth”
–he said to the paralytic,
“I say to you, rise, pick up your mat, and go home.”
He rose, picked up his mat at once,
and went away in the sight of everyone.
They were all astounded
and glorified God, saying, “We have never seen anything like this.”

Mark
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Mark 2
1.	AND again he entered into Capharnaum after some days.	Et iterum intravit Capharnaum post dies,	και εισηλθεν παλιν εις καπερναουμ δι ημερων και ηκουσθη οτι εις οικον εστιν
2.	And it was heard that he was in the house, and many came together, so that there was no room; no, not even at the door; and he spoke to them the word.	et auditum est quod in domo esset, et convenerunt multi, ita ut non caperet neque ad januam, et loquebatur eis verbum.	και ευθεως συνηχθησαν πολλοι ωστε μηκετι χωρειν μηδε τα προς την θυραν και ελαλει αυτοις τον λογον
3.	And they came to him, bringing one sick of the palsy, who was carried by four.	Et venerunt ad eum ferentes paralyticum, qui a quatuor portabatur.	και ερχονται προς αυτον παραλυτικον φεροντες αιρομενον υπο τεσσαρων
4.	And when they could not offer him unto him for the multitude, they uncovered the roof where he was; and opening it, they let down the bed wherein the man sick of the palsy lay.	Et cum non possent offerre eum illi præ turba, nudaverunt tectum ubi erat : et patefacientes submiserunt grabatum in quo paralyticus jacebat.	και μη δυναμενοι προσεγγισαι αυτω δια τον οχλον απεστεγασαν την στεγην οπου ην και εξορυξαντες χαλωσιν τον κραββατον εφ ω ο παραλυτικος κατεκειτο
5.	And when Jesus had seen their faith, he saith to the sick of the palsy: Son, thy sins are forgiven thee.	Cum autem vidisset Jesus fidem illorum, ait paralytico : Fili, dimittuntur tibi peccata tua.	ιδων δε ο ιησους την πιστιν αυτων λεγει τω παραλυτικω τεκνον αφεωνται σοι αι αμαρτιαι σου
6.	And there were some of the scribes sitting there, and thinking in their hearts:	Erant autem illic quidam de scribis sedentes, et cogitantes in cordibus suis :	ησαν δε τινες των γραμματεων εκει καθημενοι και διαλογιζομενοι εν ταις καρδιαις αυτων
7.	Why doth this man speak thus? he blasphemeth. Who can forgive sins, but God only?	Quid hic sic loquitur ? blasphemat. Quis potest dimittere peccata, nisi solus Deus ?	τι ουτος ουτως λαλει βλασφημιας τις δυναται αφιεναι αμαρτιας ει μη εις ο θεος
8.	Which Jesus presently knowing in his spirit, that they so thought within themselves, saith to them: Why think you these things in your hearts?	Quo statim cognito Jesus spiritu suo, quia sic cogitarent intra se, dicit illis : Quid ista cogitatis in cordibus vestris ?	και ευθεως επιγνους ο ιησους τω πνευματι αυτου οτι ουτως αυτοι διαλογιζονται εν εαυτοις ειπεν αυτοις τι ταυτα διαλογιζεσθε εν ταις καρδιαις υμων
9.	Which is easier, to say to the sick of the palsy: Thy sins are forgiven thee; or to say: Arise, take up thy bed, and walk?	Quid est facilius dicere paralytico : Dimittuntur tibi peccata tua : an dicere : Surge, tolle grabatum tuum, et ambula ?	τι εστιν ευκοπωτερον ειπειν τω παραλυτικω αφεωνται σου αι αμαρτιαι η ειπειν εγειραι και αρον σου τον κραββατον και περιπατει
10.	But that you may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,)	Ut autem sciatis quia Filius hominis habet potestatem in terra dimittendi peccata (ait paralytico),	ινα δε ειδητε οτι εξουσιαν εχει ο υιος του ανθρωπου αφιεναι επι της γης αμαρτιας λεγει τω παραλυτικω
11.	I say to thee: Arise, take up thy bed, and go into thy house.	tibi dico : Surge, tolle grabatum tuum, et vade in domum tuam.	σοι λεγω εγειραι και αρον τον κραββατον σου και υπαγε εις τον οικον σου
12.	And immediately he arose; and taking up his bed, went his way in the sight of all; so that all wondered and glorified God, saying: We never saw the like.	Et statim surrexit ille : et, sublato grabato, abiit coram omnibus, ita ut mirarentur omnes, et honorificent Deum, dicentes : Quia numquam sic vidimus.	και ηγερθη ευθεως και αρας τον κραββατον εξηλθεν εναντιον παντων ωστε εξιστασθαι παντας και δοξαζειν τον θεον λεγοντας οτι ουδεποτε ουτως ειδομεν

1. And again he entered into Capernaum after some days; and it was noised that he was in the house.
2. And straightway many were gathered together, inasmuch that there was no room to receive them, no, not so much as about the door: and he preached the word to them.
3. And they came unto him, bringing one sick of the palsy, which was borne of four.
4. And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay.
5. When Jesus saw their faith, he said unto the sick of the palsy, Son, your sins be forgiven you.
6. But there were certain of the Scribes sitting there, and reasoning in their hearts,
7. Why does this man thus speak blasphemies? who can forgive sins but God only?
8. And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason you these things in your hearts?
9. Whether is it easier to say to the sick of the palsy, Your sins be forgiven you; or to say, Arise, and take up your bed, and walk?
10. But that you may know that the Son of man has power on earth to forgive sins, (he says to the sick of the palsy,)
11. I say to you, Arise, and take up your bed, and go your way into your house.
12. And immediately he arose, took up the bed, and went forth before them all; inasmuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.

BEDE; Because the compassion of God deserts not even carnal persons, He accords to them the grace of His presence, by which even they may be made spiritual. After the desert, the Lord returns into the city; wherefore it is said, And again he entered into Capernaum, &c.

AUG. But in Matthew writes this miracle as if it were done in the city of the Lord, whilst Mark places it in Capernaum, which would he more difficult of solution, if Matthew had also named Nazareth. But seeing that Galilee itself might be called the city of the Lord, who can doubt but that the Lord did these things in His own city, since He did them in Capernaum, a city of Galilee; particularly as Capernaum was of such importance in Galilee as to be called its metropolis? Or else, Matthew passed by the things which were done after He came into His own city, until He came to Capernaum, and so adds on the story of the paralytic healed, subjoining, And, behold, they presented to him a man sick of the palsy, after he had said that He came into His own city.

PSEUD-CHRYS. Or else, Matthew called Capernaum His city because He went there frequently, and there did many miracles. It goes on: And it was noised that he was in the house, &c. For the desire of hearing Him was stronger than the toil of approaching Him.

After this, they introduce the paralytic, of whom Matthew and Luke speak; wherefore there follows: And they came unto him bearing one sick of the palsy, who was carried by four.

Finding the door blocked up by the crowd, they could not by any means enter that way. Those who carried him, however, hoping that he could merit the grace of being healed, raising the bed with their burden, and uncovering the roof, lay him with his bed before the face of the Savior. And thus is that which is added: And when they could not lay him before him, &c.

There follows: But when Jesus saw their faith, he said to the sick of the palsy, Son, your sins be forgiven you. He did not mean the faith of the sick man, but of his bearers; for it sometimes happens, that a man is healed by the faith of another.

BEDE; It may indeed be seen, how much each person's own faith weighs with God, when that of another had such influence that the whole man at once rose up, healed body and soul, and by one man's merit, another should have his sins forgiven him.

THEOPHYL. He saw the faith of the sick man himself, since he would not have allowed himself to be carried, unless he lad had faith to be healed.

BEDE; Moreover, the Lord being about to cure the man of the palsy, first loosed the chains of his sins, in order to show that he was condemned to the loosening of his joints, because of the bonds of his sins, and could not be healed to the recovery of his limbs, unless these were first loosened. But Christ's wonderful humility calls this man, despised, weak, with all the joints of his limbs unstrung, a son, when the priests did not deign to touch him. Or at least, He therefore calls him a son, because his sins are forgiven him. It goes on: But there were certain of the scribes sitting there, and reasoning in their hearts, Why does this man speak blasphemies?

CYRIL; Now they accuse Him of blasphemy, anticipating the sentence of His death: for there was a command in the Law, that whosoever blasphemed should be put to death. And this charge they laid upon Him, because He claimed for Himself the divine power of remitting sins: wherefore it is added, Who can forgive sin, save God only? For the Judge of all alone has power to forgive sin.

BEDE; Who remits sin by those also to whom he has assigned the power of remitting, and therefore Christ is proved to be very God, for He is able to remit sins as God. The Jews then are in error, who although they hold the Christ both to be God, and to be able to remit sins, do not however believe that Jesus is the Christ. But the Arians err much more madly, who although overwhelmed with the words of the Evangelist, so that they cannot deny that Jesus is the Christ, and can remit sin, nevertheless fear not to deny that He is God.

But He Himself, desiring to shame the traitors both by His knowledge of things hidden and by the virtue of His works, manifests Himself to be God. For there follows: And immediately when Jesus perceived in his spirit that they so reasoned, he said to them, Why reason you these things in your hearts? In which He shows Himself to be God, since He can know the hidden things of the heart; and in a manner though silent He speaks thus, With the same power and majesty, by which I look upon your thoughts, I can forgive the sins of men.

THEOPHYL. But though their thoughts were laid bare, still they remain insensible, refusing to believe that He who knew their hearts could forgive sins, wherefore the Lord proves to them the cure of the soul by that of the hotly, showing time invisible by the visible, that which is more difficult by that which is easier, although they did not look upon it as such. For the Pharisees thought it more difficult to heal the body, as being more open to view; but the soul more easy to cure, because the cure is invisible; so that they reasoned thus, Lo, He does not now cure the body, but heals the unseen soul; if He had had more power, lie would at once have cured the body, and not have fled for refuge to the unseen world. The Savior, therefore, showing that He can do both, says, which is the easier? as if He said, I indeed by the healing of time body, which is in reality more easy, but appears to you more difficult, will prove to you the health of the soul, which is really more difficult.

PSEUD-CHRYS. And because it is easier to say than to do, there was still manifestly something to say in opposition, for the work was not yet manifested; wherefore He subjoins, But that you may know, &c. as if He said, Since you doubt my word, I will bring on a work which will confirm what was unseen. But He says in a marked manner, On earth to forgive sins, that He might show that He has joined the power of the divinity to the human nature by an inseparable union, because although He was made man, yet He remained the Worth of God; and although by an economy He conversed on the earth with men, nevertheless He was not prevented from working miracles and from giving remission of sins. For his human nature did not in any thing take away from these things which essentially belonged to His Divinity, nor the Divinity hinder the Word of God from becoming on earth, according to the flesh, time Son of Man without change and in truth.

THEOPHYL. Again, He Says, Take up your bed, to prove the greater certainty of the miracle, showing that it is not a mere illusion; and at time same time to show that He not only healed, but gave strength; thus He not only turns away souls from sin, but gives them the power of working out the commandments.

BEDE; A carnal sign therefore is given, that the spiritual sign may be proved, although it belongs to the same power to do away with the distempers of both soul and body, whence it follows: And immediately he arose, took up the bed, and went forth before them all.

CHRYS. Further, He first healed by the remission of sins that which He had come to seek, that is, a soul, so that when they faithlessly doubted, then He might bring forward a work before them, and in this way His word might be confirmed by the work, and a hidden sign be proved by an open one, that is, the health of the soul by the healing of the body.

BEDE; We are also informed, that many sicknesses of body arise from sins, and therefore perhaps sins are first remitted, that the causes of sickness being taken away, health may be restored. For men are afflicted by fleshly troubles for five causes, in order to increase their merits, as Job and the Martyrs; or to preserve their lowliness, as Paul by the messenger of Satan; or that they may perceive amid correct their sins, as Miriam, the sister of Moses, and this paralytic; or for the glory of God, as the man born blind and Lazarus; or as the beginnings of the pains of damnation, as Herod and Antiochus. But wonderful is the virtue of the divine power, where without the least interval of time, by time command of the Savior, a speedy health accompanies His words. Wherefore there follows: Insomuch that they were all amazed. Leaving the greater thing, that is, the remission of sins, they only wonder at that which is apparent, that is, the health of the body.

THEOPHYL. This is not however the paralytic, whose cure is related by John, for he had no man with him , this one had four; he is cured in the pool of the sheep market, but this one in a house. It is the same man, however, whose cure is related by Matthew and Mark. But mystically, Christ is still in Capernaum, in the house of consolation.

BEDE; Moreover, whilst the Lord is preaching in the house, there is not room for them , not even at the door, because whilst Christ is preaching in Judea, the Gentiles are not yet able to enter to hear Hum, to whom, however, though placed without, he directed the words of His doctrine by His preachers.

PSEUDO-JEROME; Again, the palsy is a type of the torpor, in which man lies slothful in the softness of the flesh, though desiring health.

THEOPHYL. If therefore I, having the powers of my mind unstrung, remain, whenever I attempt any thing good without strength, as a palsied man, and if I be raised on high by the four Evangelists, and be brought to Christ, and there hear myself called son, then also are my sins quitted by me; for a man is called the son of God because he works the commandments.

BEDE; Or else, because there are four virtues, by which a man is through an assured heart exalted so that he merits safety; which virtues some call prudence, fortitude, temperance, and justice. Again, they desire to bring the palsied man to Christ, but they are impeded on every side by the crowd which is between them, because often the soul desires to be renewed by the medicine of Divine grace, but through the sluggishness of the groveling body is held back by the hindrance of old custom. Oftentimes amidst the very sweetnesses of secret prayer, and, as it may be called, the pleasant converse with God, a crowd of thoughts, cutting off the clear vision of the mind, shuts out Christ from its sight. Let us not then remain in the lowest ground, where the crowds are bustling, but aim at the roof of the house, that is, the sublimity of the Holy Scripture, and meditate on the law of the Lord.

THEOPHYL. But how should I be borne to Christ, if the roof be not opened. For the roof is the intellect, which is set above all those things which are within us; here it has much earth about it in the tiles which are made of clay, I mean, earthly things: but if these be taken away, the virtue of the intellect within us is freed from its load. After this let it be let down, that is, humbled. For it does not teach us to be puffed up, because our intellect has its load cleared away, but to be humbled still more.

BEDE; Or else, the sick man is let down after the roof is opened, because, when the Scriptures are laid open to us, we arrive at the knowledge of Christ, that is, we descend to His lowliness, by the dutifulness of faith. But by the sick man being let down with his bed, it is meant that Christ should be known by man, whilst yet in the flesh. But by rising from the bed is meant the soul's rousing itself from carnal desires, in which it was lying in sickness. To take up the bed is to bridle the flesh itself by the bands of continence, and to separate it from earthly pleasures, through the hope of heavenly rewards. But to take up the bed and to go home is to return to paradise. Or else the man, now healed, who had been sick carries back home his bed, when the soul, after receiving remission of sins, returns, even though encompassed with the body, to its internal watch over itself.

THEOPHYL. It is necessary to take up also one's bed, that is the body, to the working of good. For then shall we be able to arrive at contemplation, so that our thoughts should say within us, never have we seen in this way before, that is never understood as we have done since we have been cured of the palsy; for he who is cleansed from sin, sees more purely.

Catena Aurea Mark 2

Catholic Culture

Daily Readings for:January 17, 2014
(Readings on USCCB website)

Collect: O God, who brought the Abbot Saint Anthony to serve you by a wondrous way of life in the desert, grant, through his intercession, that, denying ourselves, we may always love you above all things. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever.

RECIPES

o Saint Antony of the Desert Soup

ACTIVITIES

o How God Provides

o Namedays

o What is a Nameday?

PRAYERS

o Prayer for the Dead - 2

LIBRARY

o Monastery of St. Anthony in Upper Egypt Continues to be an Oasis of Spirituality and Culture | Egidio Picucci

· Ordinary Time: January 17th

· Memorial of St. Anthony, abbot

Old Calendar: St. Anthony, abbot

St. Anthony, the father of monks, retired to the desert at about the age of eighteen in order to live in perfect solitude. He laid the foundations of community life, and gave to his disciples that profound broad and sane instruction, the mature result of solitude and prayer, which forms the surest basis of Christian asceticism.

St. Anthony
Anthony "the Great", the "Father of Monks", ranks with those saints whose life exercised a profound influence upon succeeding generations. He was born in Middle Egypt (about 250) of distinguished parents. After their untimely deaths, he dedicated himself wholly to acts of mortification.

One day while in church he heard the words of the Gospel: "If you wish to be perfect, go, sell what you have, and give it to the poor" (Matt. 19:21). It seemed as if Christ had spoken to him personally, giving a command he must obey. Without delay he sold his property, gave the proceeds to the poor, and went into the desert (about 270). When overcome by fatigue, his bed was the hard ground. He fasted rigorously, ate only bread and salt, and drank only water. Nor would he take food before sundown; at times he passed two days without any nourishment. Often, too, he spent whole nights in prayer.

The saint suffered repeatedly from diabolical attacks, but these merely made him more steadfast in virtue. He would encourage his disciples in their struggle with the devil with such words: "Believe me; the devil fears the vigils of pious souls, and their fastings, their voluntary poverty, their loving compassion, their humility, but most of all their ardent love of Christ our Lord. As soon as he sees the sign of the Cross, he flees in terror." He died in 356 on Mount Kolzin by the Red Sea, 105 years old. A year later his friend, the fearless bishop and confessor St. Athanasius, wrote his biography, which for centuries became the classic handbook of ascetics. As seen by St. Anthony, the purpose of asceticism is not to destroy the body but to bring it into subjection, re-establishing man's original harmonious integrity, his true God-given nature.

St. Anthony lived in solitude for about twenty years. "His was a perfectly purified soul. No pain could annoy him, no pleasure bind him. In him was neither laughter nor sadness. The sight of the crowd did not trouble him, and the warm greetings of so many men did not move him. In a word, he was thoroughly immune to the vanities of the world, like a man unswervingly governed by reason, established in inner peace and harmony."

Here are a few of his famous sayings to monks. "Let it be your supreme and common purpose not to grow weary in the work you have begun, and in time of trial and affliction not to lose courage and say: Oh, how long already have we been mortifying ourselves! Rather, we should daily begin anew and constantly increase our fervor. For man's whole life is short when measured against the time to come, so short, in fact, that it is as nothing in comparison with eternity. . . . Therefore, my children, let us persevere in our acts of asceticism. And that we may not become weary and disheartened, it is good to meditate on the words of the apostle: 'I die daily.' If we live with the picture of death always before our eyes, we will not sin. The apostle's words tell us that we should so awaken in the morning as though we would not live to evening, and so fall asleep as if there were to be no awakening. For our life is by nature uncertain and is daily meted out to us by Providence. If we are convinced of this and live each day as the apostle suggests, then we will not fall into sin; no desire will enslave us, no anger move us, no treasure bind us to earth; we will await death with unfettered hearts."

— Excerpted from The Church's Year of Grace, Pius Parsch

Patron: Amputees; animals; basket makers; basket weavers; brushmakers; butchers; cemetery workers; domestic animals; eczema; epilepsy; epileptics; ergotism (Saint Anthony's fire); erysipelas; gravediggers; hermits; hogs; monks; pigs; relief from pestilence; skin diseases; skin rashes; swine; swineherds.

Symbols: Bell; pig; t-shaped staff; tau cross with a bell on the end; man with a pig at his side.

Things to Do:

Read St. Athanasius' account of St. Anthony.
Learn more about Western Monasticism.
Pray for those in monastic life and pray for a resurgence of vocations to this life.
Spend some time contemplating death, considering God's judgments and the thought of eternity.
Say a prayer to St. Anthony for vigilance in the fight against temptations, prudence in avoiding dangerous occasions, courage under trial and humility in victory.

Vultus Christi

Brother Maurus, run fast!

Wednesday, 15 January 2014 18:06

Maurus Rescues Placid from the Waters

In Chapter VII of the Second Book of the Dialogues, Saint Gregory the Great recounts the most famous episode in the life of Saint Maurus, the one that, in fact, inspires the choice of texts for the Mass and Office of his feast:

On a certain day, as venerable Benedict was, in his cell, the foresaid young Placidus, the holy man’s monk, went out to take up water at the lake, and putting down his pail carelessly, fell in himself after it, whom the water forthwith carried away from the land so far as one may shoot an arrow. The man of God, being in his cell, by and by knew this, and called in haste for Maurus, saying: “Brother Maurus, run as fast as you can, for Placidus, that went to the lake to fetch water, is fallen in, and is carried a good way off.”

A strange thing, and since the time of Peter the Apostle never heard of! Maurus, begging his father’s blessing, and departing in all haste at his commandment, ran to that place upon the water, to which the young lad was carried by force thereof, thinking that he had all that while gone upon the land: and taking fast hold of him by the hair of his head, in all haste he returned back again: and so soon as he was at land, coming to himself he looked behind him, and then knew very well that he had before run upon the water: and that which before he durst not have presumed, being now done and past, he both marvelled, and was afraid at that which he had done.

Coming back to the father, and telling him what had happened, the venerable man did not attribute this to his own merits, but to the obedience of Maurus: but Maurus on the contrary, said that it was done only upon his commandment, and that he had nothing to do in that miracle, not knowing at that time what he did. But the friendly contention proceeding of mutual humility, the young youth himself that was saved from drowning did determine: for he said that he saw when he was drawn out of the water the Abbot’s monastic garment upon his head, affirming that it was he that had delivered him from that great danger.

Here, then, are some of the antiphons and collect from the Office of today’s feast:

At First Vespers
Magnificat Antiphon

O most blessed of men! *
who, rejecting this world,
bore the yoke of Holy Rule from tender years so lovingly;
and being made obedient even unto death,
he denied himself, that he might wholly cling to Christ his Master, alleluia.

At Lauds and at the Hours

1. The blessed Maurus, *
born of a renowned and humble house,
from his boyhood esteemed the sufferings of Christ
greater riches than the treasures of the world.

2. Upheld by wings of obedience, *
he walked upon the waters;
and borne by the Spirit of God,
he was saved from sinking in the flood.

3. The blessed Maurus, *
a disciple of holy Benedict from tender years,
stood forth as a zealous follower of his master’s excellence.

4. From the house of prayer, *he passed over unto the place of the wondrous tabernacle,
even unto the house of God,
with exceeding love of whom he burned.

5. He was chosen *
by the Lord to be an example to the cloistered,
and a chief observor of the Holy Rule.

Collect

O God, who for a pattern of obedience
didst cause blessed Maurus to walk dry–shod upon the waters;
grant that we may both follow perfectly the example of his virtues,
and also be worthy to share in his reward.

At Second Vespers
Magnificat Antiphon

Today holy Maurus, *lying upon a goat–skin, died happily before the altar;
today the first–begotten disciple of blessed Benedict,
through the guiding of the Holy Rule,
came up to Christ, rising untroubled, accompanied by choirs of angels;
today the obedient man, telling his victories,
was worthy to be crowned by the Lord, alleluia.

Vultus Christi

Our Father Saint Antony

Thursday, 16 January 2014 20:10

Saint Antony and Signor Siciliano

Isn’t this a wonderful painting of Saint Antony? Flemish Jan Gossaert painted it in Rome in 1508 as the right panel of a diptych. The left panel (not shown) depicts the Mother of God. What interests me is the tender spiritual relationship that the artists depicts between Saint Antony and the donor, one Antonio Siciliano.

The Ear of the Heart

Notice the holy abbot’s right hand gently touching Signor Siciliano’s shoulder. In his left hand Saint Antony holds the book of the Scriptures and his prayer beads. Antony’s face is sweet and gentle. Does he not have a lovely smile? His ear is exposed: that ear through which the Word of God entered his mind and descended into his heart.

Precocious Piety

The donor, in contrast, appears sincere, but stiff; he is looking toward the Madonna on the other panel. His rigid piety lacks the seasoned humanity of the old abbot, tried by temptation and marked by compassion. I have known many young men, precociously pious and fascinated by the monastic life, but harsh and rigid in their piety and perfectionism. It takes, sometimes, years — even decades — of humiliating failures and falls before one learns the secret of abandonment to the mercy of Christ that makes one patient, compassionate, and tender. Signor Siciliano’s handsome dog is wearing a stylish red collar. He (or is it she?) is gazing at his master, fascinated by what is going on. Picture yourself in the place of Signor Siciliano. Let the hand of Saint Antony bless and guide you today.

A Certain Primacy Among the Saints

The sacred liturgy makes it clear that Saint Antony of the Desert holds a certain primacy among the saints. The 1970 Missal gives a complete set of proper texts; the reformed Lectionary gives proper readings. (Is there a possibility of mutual enrichment here?) Saint Antony is a primary reference, a model of how we are to hear the Word of God, an inspiration in spiritual combat, a radiant icon of holiness for the ages.

No Rest From Spiritual Combat

The feast of Saint Antony, falling between the Christmas festivities and Septuagesima, is an invitation to shake off the sluggishness that comes with winter, a bracing reminder that there is no rest from spiritual combat, and that “the monk’s life ought at all seasons to bear a Lenten character” (RB 49:1). It is the custom in some monasteries on the feast of Saint Antony to go out to the barn to bless the animals. He is the patron of horses, pigs, cattle, and other domestic animals. Icons of Saint Antony often show his little pet pig nestled in the folds of his tunic. Our little staffie, Hilda, will undoubtedly receive her Saint Antony Day blessing very meekly.

Ice on the Holy Water

Making a trip to the barn in the mid-January cold may be as much of a blessing for the monks as for the animals. It is a wake-up call. One has to use the aspergillum to break the ice that forms on the Holy Water. One sees the animals shudder when the cold water hits them. These are very physical reminders of a spiritual truth. We cannot afford to become cozy and comfortable in a spirituality of feather comforters for the soul. From time to time we, like the barn animals, need the salutary shock of cold Holy Water splashed in our face!
The Life of Antony

More than forty years ago dear Trappist Father Marius Granato (+ 10 November 2003) of Spencer introduced me to the Life of Antony by Saint Athanasius. Heady reading for a fifteen year old boy! Shortly thereafter a wise Father told me that one should read the Life of Antony once a year. These seasoned monks knew exactly what they were doing: they were proposing a model of holiness perfectly adapted to the ideals of a youth starting out on the spiritual journey. After all, the Life of Antony begins with an account of his boyhood. He was about “eighteen, or even twenty” when, going into church one day, he heard the Gospel being chanted, and understood that it was Christ speaking to him. “If thou wilt be perfect, go sell what thou hast, and give to the poor, and thou shalt have treasure in heaven: and come follow me” (Mt 19:21).

A Book For All Ages

Why counsel an annual reading of the Life of Antony? Because it is a text that, in some way, grows with us. If it is suitable for the eager young seeker, it is just as suitable to the Christian wrestling with the oppressive noon-day devil or with the cunning demons of midlife. For the Christian faced with the onset of old age, it is a comforting book. The Life of Antony belongs on the bookshelf of every priest; it should be within the reach of all monks, and even of our Benedictine Oblates.

He Never Looked Gloomy

The portrait of Saint Antony at the end of his life shows a man transfigured: “His face,” says Saint Athanasius, “had a great and marvelous grace. . . . His soul being free of confusion, he held his outer senses also undisturbed, so that from the soul’s joy his face was cheerful as well, and from the movements of the body it was possible to sense and perceive the stable condition of the soul, as it is written, ‘When the heart rejoices, the countenance is cheerful.” Antony . . . was never troubled, his soul being calm, and he never looked gloomy, his mind being joyous” (Life of Antony, 67). This serenity of countenance is what monastic life is supposed to produce!

The Lectionary

The Proper Readings given today in the reformed lectionary provide us with a rich lectio divina. Even those who follow the 1962 Missal would do well to search out the Proper texts given in the reformed lectionary.

Spiritual combat (Eph 6:10-11).
Struggle with the powers of darkness (Eph 6:12-13).
Constant prayer in the Spirit (Eph 6:18).
Watchfulness (Eph 6:18).
God as chosen portion and cup (Ps 15:5).
God present and giving counsel, even in the night (Ps 15:7-8).
The voice of Christ calling to disappropriation (Mt 19:21).
The perfect life that leads to treasure in heaven (Mt 19:21).
The camel and the eye of the needle (Mt 19:24).

But With God All Things Are Possible

And finally, there is the very last line of the Gospel, the one line that fills us with an irrepressible hope: “With men this is impossible: but with God all things are possible” (Mt 19:26). Hold this in your heart today: “With God all things are possible.”

Regnum Christi

A Man and His Friends

| SPIRITUAL LIFE | SPIRITUALITY

Memorial of Saint Anthony, Abbot

Father Paul Campbell, LC

Mark 2:1-12

When Jesus returned to Capernaum after some days, it became known that he was at home. Many gathered together so that there was no longer room for them, not even around the door, and he preached the word to them. They came bringing to him a paralytic carried by four men. Unable to get near Jesus because of the crowd, they opened up the roof above him. After they had broken through, they let down the mat on which the paralytic was lying. When Jesus saw their faith, he said to the paralytic, “Child, your sins are forgiven.” Now some of the scribes were sitting there asking themselves, “Why does this man speak that way? He is blaspheming. Who but God alone can forgive sins?” Jesus immediately knew in his mind what they were thinking to themselves, so he said, “Why are you thinking such things in your hearts? Which is easier, to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Rise, pick up your mat and walk’? But that you may know that the Son of Man has authority to forgive sins on earth”—he said to the paralytic, “I say to you, rise, pick up your mat, and go home.” He rose, picked up his mat at once, and went away in the sight of everyone. They were all astounded and glorified God, saying, “We have never seen anything like this.”

Introductory Prayer: Jesus, thank you for this time to be with you. I humbly offer you my intention to set all my distractions aside so that I can encounter you, my Lord and my God. I hope in you and know that you could never let me down. I love you and long to love you with all of my strength. Aware of my misery and weakness, I trust in your mercy and love.

Petition:Lord, increase my zeal for souls.

1. The Paralytic: One day, four men carried a friend to Jesus. It made all the difference in the world to the friend, for he was paralyzed and was unable to approach Jesus on his own. He had heard of the miracles Jesus had performed, but had never seen them. His own healing was out of the question: he couldn’t go to Jesus on his own. Had his four friends not stepped in and brought him to Jesus, he would never have been cured. Their faith and love made his healing possible. Who does Jesus want me to bring to him? Do I invite people to prayer and adoration? Do I invite people to Mass and confession?

2. The Four Friends:These four men were not stopped by the obstacles in their way. How long they traveled isn’t mentioned, but even a short distance is tiring when carrying a man on a mat. When they arrived at the house, it was full of people who had traveled to hear and see Jesus and to be cured by him. It was impossible for the men to get inside the house through the door, but they didn’t give up. They didn’t quit. They carried their friend up to the rooftop and lowered him down into the house. By persevering we can achieve anything. Love knows no boundaries or limits.

3. Jesus:God wants to save so many people. He wants to bring real healing into their lives, but he wants to heal them through us. Jesus could have found the paralyzed man. He chose, rather, to let the others bring the man to him. Jesus wanted to heal him, but without the charity in the hearts of the four men, the healing might never have been accomplished. Who does Jesus wish to encounter through me? How can I be a better instrument of his love?

Conversation with Christ: Lord, help me to realize more deeply that you want me involved in salvation history. I’m on the front lines. You entrust souls to me, and you want to bless their lives through my prayers, my sacrifices and my work. Increase my love for these souls. They need my help and my fidelity. I don’t want to let them down. Help me to be faithful.

Resolution:I will make a sacrifice today for the person most in need of God’s grace.

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Meditation: Mark 2:1-12

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