Since the children share in blood and Flesh, Jesus likewise shared in them, that through death he might destroy the one who has the power of death, that is, the Devil, and free those who through fear of death had been subject to slavery all their life. Surely he did not help angels but rather the descendants of Abraham; therefore, he had to become like his brothers and sisters in every way, that he might be a merciful and faithful high priest before God to expiate the sins of the people. Because he himself was tested through what he suffered, he is able to help those who are being tested.

Responsorial Psalm Ps 105:1-2, 3-4, 6-7, 8-9R. (8a) The Lord remembers his covenant for ever. or: R. Alleluia.

Give thanks to the LORD, invoke his name; make known among the nations his deeds. Sing to him, sing his praise, proclaim all his wondrous deeds.

Glory in his holy name; rejoice, O hearts that seek the LORD! Look to the LORD in his strength; seek to serve him constantly.

You descendants of Abraham, his servants, sons of Jacob, his chosen ones! He, the LORD, is our God; throughout the earth his judgments prevail.

He remembers forever his covenant which he made binding for a thousand generationsB Which he entered into with Abraham and by his oath to Isaac.

On leaving the synagogue Jesus entered the house of Simon and Andrew with James and John. Simon's mother-in-law lay sick with a fever. They immediately told him about her. He approached, grasped her hand, and helped her up. Then the fever left her and she waited on them.

When it was evening, after sunset, they brought to him all who were ill or possessed by demons. The whole town was gathered at the door. He cured many who were sick with various diseases, and he drove out many demons, not permitting them to speak because they knew him.

Rising very early before dawn, he left and went off to a deserted place, where he prayed.

Simon and those who were with him pursued him and on finding him said, "Everyone is looking for you." He told them, "Let us go on to the nearby villages that I may preach there also. For this purpose have I come." So he went into their synagogues, preaching and driving out demons throughout the whole of Galilee.

From: Hebrews 2:14-18

Jesus, Man’s Brother, was Crowned with Glory and Honor Above the Angels
(Continuation)

[14] Since therefore the children share in flesh and blood, he himself likewise
partook of the same nature, that through death he might destroy him who has
the power of death, that is, the devil, [15] and deliver all those who through fear
of death were subject to lifelong bondage. [16] For surely it is not with angels
that he is concerned but with the descendants of Abraham. [17] Therefore he
had to be made like his brethren in every respect, so that he might become a
merciful and faithful high priest in the service of God, to make expiation for the
sins of the people. [18] For because he himself has suffered and been tempted,
he is able to help those who are tempted.

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

14. As in the prologue of St John’s Gospel (In 1:12-13), “flesh” and “blood” apply
to human nature in its weakened condition. Jesus has assumed man’s nature:
“He has taken it on without sin but with all its capacity to suffer pain, given that
he took a flesh similar to sinful flesh; he ‘shared therefore in flesh and blood’, that
is, he took on a nature in which he could suffer and die—which could not occur in
a divine nature” (St Thomas, “Commentary on Heb.”, 2, 4).

Christ chose to submit to death, which is a consequence of sin, in order to des-
troy death and the power of the devil. The Council of Trent teaches that, as a re-
sult of original sin, man “incurred the wrath and indignation of God, and conse-
quently incurred death [...] and, together with death, bondage in the power of him
who from that time had the empire of death” (”De Peccato Originali”, Can. 3; cf.
Rom 5:12; 6:12-14; 7:5; etc.). To explain this power of the devil, St Thomas com-
ments: “A judge has one kind of power of death: he can punish people with death;
a criminal has a different kind of power of death—a power he usurps by killing
another [...]. God has the first kind of dominion over death; the devil has the se-
cond kind, for he seduces man to sin and leads him to death” (”Commentary on
Heb.”, 2, 4).

Addressing Christ and his cross, the Church sings, “O altar of our victim raised,
/ 0 glorious passion ever praised, / by which our Life to death was rendered,
/ that death to life might thence be mended” (Hymn “Vexilla Regis”). The death
of Christ, the only one who could atone for man’s sin, wipes out sin and makes
death a way to God. “Jesus destroyed the demon”, St Alphonsus writes; “that
is, he destroyed his power, for the demon had been lord of death on account of
sin, that is, he had power to cause temporal and eternal death to all the children
of Adam infected by sin. And this was the victory of the Cross that Jesus, the
author of life, by dying obtained Life for us through that death” (”Reflections on
the Passion”, Chap. 5, 1).

15. Christ has freed men not from physical but from spiritual death and therefore
from fear of death, because he has given us certainty of future resurrection.
Man’s natural fear of death is easily explained by his fear of the unknown and his
instinctive aversion to what death involves; but it can also be a sign of excessive
attachment to this life. “Because it does not want to renounce its desires, the
soul fears death, it fears being separated from the body” (St Athanasius, “Oratio
Contra Gentes”, 3).

The fear of death which some people in the Old Testament had can be explained
by their not knowing what fate awaited them, and by the possibility of being com-
pletely cut off from God. But physical death is not something to be feared by
those who sincerely seek God: “To me to live is Christ, and to die is gain,” St
Paul explains (Phil 1:21). “Don’t be afraid of death. Accept it from now on, gene-
rously...when God wills it, where God wills it, as God wills it. Don’t doubt what
I say: it will come in the moment, in the place and in the way that are best sent
by your Father-God. Welcome be our sister death!” (St. J. Escriva, “The Way”,
739).

16. “It is not with angels that he is concerned”: the original text says literally “he
did not take angels with his hand”, “ did not catch hold of”, “did not take [the na-
ture of angels]”; meaning that Christ took to himself a human nature, not an an-
gelic nature. St John Chrysostom explains the text in this way: “What does he
mean by ‘take with his hand’; why does he not say ‘took on/assumed’ but instead
uses the expression ‘took with his hand’? The reason is this: this verb has to do
with those who are in pursuit of their enemies and are doing all they can to catch
those who are in flight from them and to seize those who resist. In other words,
humankind had fled from him and fled very far, for it says ‘we were very far from
God and were almost without God in the world’ (Eph 2:12). That is why he came
in pursuit of us and ‘seized us for himself’. The Apostle makes it clear that he
did all this entirely out of love for men, in his charity and solicitude for us” (”Hom.
on Heb.”, 2).

“This single reflection, that he who is true and perfect God became man, sup-
plies sufficient proof of the exalted dignity conferred on the human race by the
divine bounty; since we may now glory that the Son of God is bone of our bone,
and flesh of our flesh, a privilege not given to angels” (”St Pius V Catechism”,
I, 4, 11).

17. This is the first mention of the central theme of the epistle, the priesthood
of Christ. Because he is God and man, Jesus is the only Mediator between God
and men, who have lost God’s friendship and divine life on account of sin; he exer-
cises this mediation as High Priest; his Love saves men by bridging the abyss
which separates the sinful stock of Adam from God whom it has outraged.

It first refers clearly to our Lord’s human nature: he is in no way different from
men (except that he is not guilty of sin: cf. Heb 4:15). “These words mean that
Christ was reared and educated and grew up and suffered all he had to suffer and
finally died” (Chrysostom, “Hom. on Heb.”, 5). “He partook of the same food as
we do,” writes Theodoret of Cyrus, “and he endured work; he experienced sad-
ness in his soul and shed tears; he underwent death” (”Interpretatio Ep. Ad
Haebr.”, II).

Christ the Priest is able perfectly to understand the sinner and make satisfaction
to divine Justice. “In a judge what one most desires is mercy,” St Thomas writes,
“in an advocate, reliability. The Apostle implies that both things were found in
Christ by virtue of his Passion. Mankind desires mercy of him as judge, and re-
liability of him as advocate” (”Commentary on Heb.”, 2, 4).

Christ’s priesthood consists in making expiation by a sacrifice of atonement and
a peace-offering for the sins of men: he takes our place and atones on our behalf:
“Christ merited justification for us [...] and made satisfaction for us to God the
Father” (Council of Trent, “De Iustificatione”, Chap. 7).

18. Suffering can link a person to Christ in a special and mysterious way. “The
Redeemer suffered in place of man and for man. Every man has his own share in
the Redemption. Each one is also called to share in that suffering through which
the Redemption was accomplished. He is called to share in that suffering through
which all human suffering has also been redeemed. In bringing about the Redemp-
tion through suffering, Christ has also raised human suffering to the level of the
Redemption. Thus each man, in his suffering, can also become a sharer in the
redemptive suffering of Christ” (John Paul II, “Salvifici Doloris”, 19).

Christ’s main purpose in undergoing his passion was the Redemption of mankind,
but he also suffered in order to strengthen us and give us an example. “By taking
our weaknesses upon himself Christ has obtained for us the strength to overcome
our natural infirmity. On the night before his passion, by choosing to suffer fear,
anguish and sorrow in the garden of Gethsemane he won for us strength to resist
harassment by those who seek our downfall; he obtained for us strength to over-
come the fatigue we experience in prayer, in mortification and in other acts of de-
votion, and, finally, the fortitude to bear adversity with peace and joy” (St Alphon-
sus, “Reflections on the Passion”, Chap. 9, 1).

A person who suffers, and even more so a person who does penance, should re-
alize that he is understood by Christ. Christ will then console him and help him
bear affliction: “You too some day may feel the loneliness of our Lord on the
Cross. If so, seek the support of him who died and rose again. Find yourself a
shelter in the wounds in his hands, in his feet, in his side. And your willingness
to start again will revive, and you will take up your journey again with greater de-
termination and effectiveness” (St. J. Escriva, “The Way of the Cross”, XII, 2).

*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

From: Mark 1:29-39

The Curing of Peter’s Mother-In-Law

[29] And immediately He (Jesus) left the synagogue, and entered the house of
Simon and Andrew, with James and John. [30] Now Simon’s mother-in-law lay
sick with a fever, and immediately they told Him of her. [31] And He came and
took her by the hand and lifted her up, and the fever left her; and she served
them.

Jesus Cures Many Sick People

[32] That evening, at sundown, they brought to Him all who were sick or pos-
sessed with demons. [33] And the whole city was gathered together about the
door. [34] And He healed many who were sick with various diseases, and cast
out many demons; and He would not permit the demons to speak, because
they knew Him.

Jesus Goes To a Lonely Place To Pray

[35] And in the morning, a great while before day, He rose and went out to a
lonely place, and there He prayed. [36] And Simon and those who were with
Him followed Him, [37] and they found Him and said to Him, “Everyone is sear-
ching for you.” [38] And He said to them, “Let us go on to the next towns, that
I may preach there also; for that is why I came out.” [39] And He went through-
out all Galilee, preaching in their synagogues and casting out demons.

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

34. Demons possess a supernatural type of knowledge and therefore they recog-
nize Jesus as the Messiah (Mark 1:24). Through the people they possess they
are able to publish this fact. But our Lord, using His divine powers, orders them
to be silent. On other occasions He also silences His disciples (Mark 8:30; 9:9),
and He instructs people whom He has cured not to talk about their cure (Mark1:
4; 5:43; 7:36; 8:26). He may have acted in this way to educate the people away
from a too human and political idea of the Messiah (Matthew 9:30). Therefore,
He first awakens their interest by performing miracles and gradually, through
His preaching, gives them a clearer understanding of the kind of Messiah He is.

Some Fathers of the Church point out that Jesus does not want to accept, in
support of the truth, the testimony of him who is the father of lies.

35. Many passages of the New Testament make reference to Jesus praying.
The evangelists point to Him praying only on specially important occasions du-
ring His public ministry: Baptism (Luke 3:1), the choosing of the Twelve (Luke 6:
12), the first multiplication of the loaves (Mark 6:46), the Transfiguration (Luke 9:
29), in the garden of Gethsemane prior to His passion (Matthew 26:39), et cetera.
Mark for his part, refers to Jesus’ prayer at three solemn moments: at the begin-
ning of His public ministry (1:35), in the middle of it (6:46), and at the end, in
Gethsemane (14:32).

Jesus’ prayer is prayer of perfect praise to the Father; it is prayer of petition for
Himself and for us; and it also a model for His disciples. It is a prayer of perfect
praise and thanksgiving because He is God’s beloved Son in whom the Father is
well pleased (cf. Mark 1:11). It is a prayer of petition because the first spontane-
ous movement of a soul who recognizes God as Father is to ask Him for things.
Jesus’ prayer, as we see in very many passages (e.g. John 17:9ff) was a conti-
nuous petition to the Father for the work of redemption which He, Jesus, had to
achieve through prayer and sacrifice.

Our Lord wants to give us an example of the kind of attitude a Christian should
have: he should make a habit of addressing God as son to Father in the midst
of and through his everyday activities—work, family life, personal relationships,
apostolate—so as to give his life a genuinely Christian meaning, for, as Jesus
will point out later on, “apart from Me you can do nothing” (John 15:5).

“You write: ‘To pray is to talk with God. But about what?’ About what? About
Him, about yourself: joys, sorrows, successes and failures, noble ambitions,
daily worries, weaknesses! And acts of thanksgiving and petitions: and love
and reparation. In a word: to get to know Him and to get to know yourself: ‘to
get acquainted!’” (St. J. Escriva, “The Way”).

38. Jesus tells us here that His mission is to preach, to spread the Good News.
He was sent for this purpose (Luke 4:43). The Apostles, in turn, were chosen by
Jesus to be preachers (Mark 3:14; 16:15). Preaching is the method selected by
God to effect salvation: “it pleased God through the folly of what we preach to
save those who believe” (1 Corinthians 1:21). This is why St. Paul says to Timo-
thy: “Preach the word, be urgent in season and out of season, convince, rebuke,
and exhort, be unfailing in patience and teaching” (2 Timothy 4:1-2). Faith
comes from hearing, we are told in Romans 10:17, where St. Paul enthusiasti-
cally quotes Isaiah: “How beautiful are the feet of those who preach good news!”
(Romans 10:15; Isaiah 52:7).

The Church identifies preaching the Gospel as one of the main tasks of bishops
and priests. St. Pius X went so far as saying that “for a priest there is no duty
more grave or obligation more binding (to dispel ignorance)” (”Acerbo Nimis”). In
this connection Vatican II states: “The people of God is formed into one in the
first place by the Word of the living God (cf. 1 Peter 1:23; Acts 6:7; 12:24),
which is quite rightly sought from the mouths of priests (2 Corinthians 11:7).

For since nobody can be saved who has not first believed (Mark 16:16), it is the
first task of priests as co-workers of the bishops to preach the Gospel of God to
all men (2 Corinthians 11:7). In this way they carry out the Lord’s command ‘Go
into all the world and preach the Gospel to every creature’ (Mark 16:15) (cf. Mala-
chi 2:7; 1 Timothy 4:11-13; etc.) and thus set up and increase the people of God”
(”Presbyterorum Ordinis”).

Jesus’ preaching is not just limited to words: He backs up His teaching with His
authority and with deeds. The Church also has been sent to preach salvation and
to effect the work of salvation which it proclaims—a work done through the Sacra-
ments and especially through the renewal of the sacrifice of Calvary in the Mass
(Vatican II, “Sacrosanctum Concilium”, 6).

In the Church of God all of us should listen devoutly to the preaching of the Gos-
pel and we all should feel a responsibility to spread the Gospel by our words and
actions. It is the responsibility of the hierarchy of the Church to teach the Gospel
—authentically—on the authority of Christ.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

Readings at Mass

Liturgical Colour: Green.

First reading
Hebrews 2:14-18 ©
He took to himself descent from Abraham
Since all the children share the same blood and flesh, Christ too shared equally in it, so that by his death he could take away all the power of the devil, who had power over death, and set free all those who had been held in slavery all their lives by the fear of death. For it was not the angels that he took to himself; he took to himself descent from Abraham. It was essential that he should in this way become completely like his brothers so that he could be a compassionate and trustworthy high priest of God’s religion, able to atone for human sins. That is, because he has himself been through temptation he is able to help others who are tempted.

Responsorial Psalm
Psalm 104(105):1-4,6-9 ©
The Lord remembers his covenant for ever.
or
Alleluia!
Give thanks to the Lord, tell his name,
make known his deeds among the peoples.
O sing to him, sing his praise;
tell all his wonderful works!
The Lord remembers his covenant for ever.
or
Alleluia!
Be proud of his holy name,
let the hearts that seek the Lord rejoice.
Consider the Lord and his strength;
constantly seek his face.
The Lord remembers his covenant for ever.
or
Alleluia!
O children of Abraham, his servant,
O sons of the Jacob he chose.
He, the Lord, is our God:
his judgements prevail in all the earth.
The Lord remembers his covenant for ever.
or
Alleluia!
He remembers his covenant for ever,
his promise for a thousand generations,
the covenant he made with Abraham,
the oath he swore to Isaac.
The Lord remembers his covenant for ever.
or
Alleluia!

Gospel Acclamation
cf.Col3:16a,17
Alleluia, alleluia!
Let the message of Christ, in all its richness,
find a home with you;
through him give thanks to God the Father.
Alleluia!
Or:
Jn10:27
Alleluia, alleluia!
The sheep that belong to me listen to my voice,
says the Lord,
I know them and they follow me.
Alleluia!

Gospel
Mark 1:29-39 ©
He cast out devils and cured many who were suffering from disease
On leaving the synagogue, Jesus went with James and John straight to the house of Simon and Andrew. Now Simon’s mother-in-law had gone to bed with fever, and they told him about her straightaway. He went to her, took her by the hand and helped her up. And the fever left her and she began to wait on them.
That evening, after sunset, they brought to him all who were sick and those who were possessed by devils. The whole town came crowding round the door, and he cured many who were suffering from diseases of one kind or another; he also cast out many devils, but he would not allow them to speak, because they knew who he was.
In the morning, long before dawn, he got up and left the house, and went off to a lonely place and prayed there. Simon and his companions set out in search of him, and when they found him they said, ‘Everybody is looking for you.’ He answered, ‘Let us go elsewhere, to the neighbouring country towns, so that I can preach there too, because that is why I came.’ And he went all through Galilee, preaching in their synagogues and casting out devils.

Mark
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Mark 1
29.	And immediately going out of the synagogue they came into the house of Simon and Andrew, with James and John.	Et protinus egredientes de synagoga, venerunt in domum Simonis et Andreæ, cum Jacobo et Joanne.	και ευθεως εκ της συναγωγης εξελθοντες ηλθον εις την οικιαν σιμωνος και ανδρεου μετα ιακωβου και ιωαννου
30.	And Simon's wife's mother lay in a fit of a fever: and forthwith they tell him of her.	Decumbebat autem socrus Simonis febricitans : et statim dicunt ei de illa.	η δε πενθερα σιμωνος κατεκειτο πυρεσσουσα και ευθεως λεγουσιν αυτω περι αυτης
31.	And coming to her, he lifted her up, taking her by the hand; and immediately the fever left her, and she ministered unto them.	Et accedens elevavit eam, apprehensa manu ejus : et continuo dimisit eam febris, et ministrabat eis.	και προσελθων ηγειρεν αυτην κρατησας της χειρος αυτης και αφηκεν αυτην ο πυρετος ευθεως και διηκονει αυτοις
32.	And when it was evening, after sunset, they brought to him all that were ill and that were possessed with devils.	Vespere autem facto cum occidisset sol, afferebant ad eum omnes male habentes, et dæmonia habentes :	οψιας δε γενομενης οτε εδυ ο ηλιος εφερον προς αυτον παντας τους κακως εχοντας και τους δαιμονιζομενους
33.	And all the city was gathered together at the door.	et erat omnis civitas congregata ad januam.	και η πολις ολη επισυνηγμενη ην προς την θυραν
34.	And he healed many that were troubled with divers diseases; and he cast out many devils, and he suffered them not to speak, because they knew him.	Et curavit multos, qui vexabantur variis languoribus, et dæmonia multa ejiciebat, et non sinebat ea loqui, quoniam sciebant eum.	και εθεραπευσεν πολλους κακως εχοντας ποικιλαις νοσοις και δαιμονια πολλα εξεβαλεν και ουκ ηφιεν λαλειν τα δαιμονια οτι ηδεισαν αυτον
35.	And rising very early, going out, he went into a desert place: and there he prayed.	Et diluculo valde surgens, egressus abiit in desertum locum, ibique orabat.	και πρωι εννυχον λιαν αναστας εξηλθεν και απηλθεν εις ερημον τοπον κακει προσηυχετο
36.	And Simon, and they that were with him, followed after him.	Et prosecutus est eum Simon, et qui cum illo erant.	και κατεδιωξαν αυτον ο σιμων και οι μετ αυτου
37.	And when they had found him, they said to him: All seek for thee.	Et cum invenissent eum, dixerunt ei : Quia omnes quærunt te.	και ευροντες αυτον λεγουσιν αυτω οτι παντες σε ζητουσιν
38.	And he saith to them: Let us go into the neighbouring towns and cities, that I may preach there also; for to this purpose am I come.	Et ait illis : Eamus in proximos vicos, et civitates, ut et ibi prædicem : ad hoc enim veni.	και λεγει αυτοις αγωμεν εις τας εχομενας κωμοπολεις ινα και εκει κηρυξω εις τουτο γαρ εξεληλυθα
39.	And he was preaching in their synagogues, and in all Galilee, and casting out devils.	Et erat prædicans in synagogis eorum, et in omni Galilæa, et dæmonia ejiciens.	και ην κηρυσσων εν ταις συναγωγαις αυτων εις ολην την γαλιλαιαν και τα δαιμονια εκβαλλων

29. And forthwith, when they were come out of the synagogue, they entered into the house of Simon and Andrew, with James and John.
30. But Simon's wife's mother lay sick of a fever, and immediately they tell him of her.
31. And he came and took her by the hand, and lifted her up; and immediately the fever left her, and she ministered to them.

BEDE; First, it was right that the serpent's tongue should be shut up, that it might not spread any more venom; then that the woman, who was first seduced, should he healed from the fever of carnal concupiscence. Wherefore it is said, And forthwith, when they were come out of the synagogue, &c.

THEOPHYL. He retired then as the custom was on the sabbath-day about evening to eat in His disciples' house. But she who ought to have ministered was prevented by a fever. Wherefore it goes on, But Simon's wife's mother was lying sick with a fever.

PSEUD-CHRYS. But the disciples, knowing that they were to receive a benefit by that means, without waiting for the evening prayed that Peter's mother should be healed. Wherefore there follows, who immediately tell him of her.

BEDE; But in the Gospel of Luke it is written, that they besought him for her. For the Savior sometimes after being asked, sometimes of His own accord, heals the sick, showing that he always assents to the prayers of the faithful, when they pray also against had passions, and sometimes gives them to understand things which they do not understand at all, or else, when they pray unto Him dutifully, forgives their want of understanding; as the Psalmist begs of God, Cleanse me, O Lord, from my secret faults.

Wherefore He heals her at their request; for there follow, And he came and took her by the hand, and lifted her up.

THEOPHYL. By this it is signified, that God will heal a sick man, if he ministers to the Saints, through love to Christ.

BEDE; But in that He gives most profusely His gifts of healing and doctrine on the sabbath day, He teaches, that He is not under the Law, but above the Law, and does not choose the Jewish sabbath, but the true sabbath, and our rest is pleasing to the Lord, if, in order to attend to the health of our souls, we abstain from slavish work, that is, from all unlawful things. It goes on, and immediately the fever left her, &c. The health which is conferred at the command of the Lord, returns at once entire, accompanied with such strength, that she is able to minister to those, of whose help she had before stood in need. Again, if we suppose that the man delivered from the devil means, in the moral way of interpretation, the soul purged from unclean thoughts, fitly does the woman cured of a fever by the command of God mean the flesh, restrained from the heat of its concupiscence by die precepts of continence.

PSEUDO-JEROME; For the fever means intemperance, from which, we the sons of the synagogue, by the hand of discipline, and by the lifting up of our desires, are healed, and minister to the will of Him who heals us.

THEOPHYL. But he has a fever who is angry, and in the unruliness of his anger stretches forth his hands to do hurt; but if reason restrains his hands, he will arise, and so serve reason.

32. And at even, when the sun did set, they brought unto him all that were diseased, and them that were possessed with devils.
33. And all the city was gathered together at the door.
34. And he healed many that were sick of divers diseases, and cast out many devils; and suffered not the devils to speak, because they knew him.

THEOPHYL. Because the multitude thought that it was not lawful to heal on the sabbath day, they waited for the evening, to bring those who were to be healed to Jesus. Wherefore it is said, And at even, when the sun had set. There follows, and he healed many that were vexed with divers diseases.

PSEUD-CHRYS. Now in that he says many, all are to be understood according to the Scripture mode of expression.

THEOPHYL. Or he says many, because there were some faithless persons, who could not at all be cured on account of their unfaithfulness. Therefore He healed many of those who were brought, that is, all who had faith. It goes on, and cast out many devils.

PSEUDO-AUG. For the devils knew that He was the Christ, who had been promised by the Law: for they saw in Him all the signs, which had been foretold by the Prophets; but they were ignorant of His divinity, as also were their princes, for if they had known it, they would not have crucified the Lord of glory.

BEDE; For, Him whom the devil had known as a man, wearied by His forty days' fast, without being able by tempting Him to prove whether He was the Son of God, he now by the power of His miracles understood or rather suspected to be the Son of God. The reason therefore why he persuaded the Jews to crucify Him, was not because he did not think that He was the Son of God, but because he did not foresee that he himself was to be condemned by Christ's death.

THEOPHYL. Furthermore, the reason that He forbade the devils to speak, was to teach us not to believe them, even if they say true. For if once they find persons to believe them, they mingle truth with falsehood.

PSEUDO-CHRYS. And Luke does not contradict this, when he says, that devils came out of many, crying out, and saying, You are Christ the Son of God: for he subjoins, And he rebuking them, suffered them not to speak; for Mark, who passes over many things for the sake of brevity, speaks about what happened subsequently to the above-mentioned words.

BEDE; Again, in a mystical sense, the setting of the sun signifies the passion of Him, who said, As long as I am in the world, I am the light of the world. And when the sun was going down, more demoniacs and sick persons were healed than before: because He who living in the flesh for a time taught a few Jews, has transmitted the gifts of faith and health to all the Gentiles throughout the world.

PSEUDO-JEROME; But the door of the kingdom, morally, is repentance and faith, which works health for various diseases; for divers are the vices, with which the city of this world is sick.

35. And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed.
36. And Simon and they that were with him followed after him.
37. And when they had found him, they said unto him, All men seek for thee.
38. And he said unto them, Let us go into the next towns, that I may preach there also: for therefore came I forth.
39. And he preached in their synagogues throughout all Galilee, and cast out devils.

THEOPHYL. After that the Lord had cured the sick, He retired apart. Wherefore it is said, And rising very early in the morning, he went out and departed into a desert place. By which He taught us not to do any thing for the sake of appearance, but if we do any good, not to publish it openly. He goes on, and there prayed.

PSEUD-CHRYS. Not that He required prayer; for it was He who Himself received the prayers of men; but He did this by way of an economy, and became to us the model of good works.

THEOPHYL. For He shows to us that we ought to attribute to God whatever we do well, and to say to Him, Every good gift comes down from above, from Thee. He continues: And Simon followed him, and they that were with him.

PSEUD-CHRYS. Luke however says, that crowds came to Christ, and spoke what Mark here relates that the Apostles said, adding, And when they came to him, they said to him, All seek you. But they do not contradict each other; for Christ received after the Apostles the multitude, breathlessly anxious to embrace His feet. He received them willingly, but chose to dismiss them, that the rest also might be partakers of His doctrine, as He was not to remain long in the world.

And therefore there follows: And he said, Let us go into the neighboring villages and towns, that there also I may preach.

THEOPHYL. For He passes on to them as being more in need, since it was not right to shut up doctrine in one place, but to throw out his rays every where. It goes on: For therefore am I come.

PSEUD-CHRYS. In which word, He manifests the mystery of His emptying himself, that is, of His incarnation, and the sovereignty of His divine nature, in that He here asserts, that He came willingly into the world. Luke however says, To this end was I sent, proclaiming the Dispensation, and the good pleasure of God the Father concerning the incarnation of the Son.

There follows: And he continued preaching in their synagogues, in all Galilee.

AUG. But by this preaching, which, he says, He continued in all Galilee, is also meant the sermon of the Lord delivered on the mount, which Matthew mentions, and Mark has entirely passed over, without giving any thing like it, save that he has repeated some sentences not in continuous order, but in scattered places, spoken by the Lord at other times.

THEOPHYL. He also mingled action with teaching, for whilst employed in preaching, He afterwards put to flight devils. For there follows: And casting out devils. For unless Christ showed forth miracles, His teaching would not be believed; so do thou also, after teaching, work, that your word be not fruitless in thyself.

BEDE; Again mystically if by the setting of the sun, the death of the Savior is intended, why should not His resurrection be intended by the returning dawn? For by its clear light, He went far into the wilderness of the Gentiles, and there continued praying in the person of His faithful disciples, for He aroused their hearts by the grace of the Holy Spirit to the virtue of prayer.

Catena Aurea Mark 1

Jesus, High Priest

We thank you, God our Father, for those who have responded to your call to priestly ministry.

Accept this prayer we offer on their behalf: Fill your priests with the sure knowledge of your love.

Open their hearts to the power and consolation of the Holy Spirit.

Lead them to new depths of union with your Son.

Increase in them profound faith in the Sacraments they celebrate as they nourish, strengthen and heal us.

Lord Jesus Christ, grant that these, your priests, may inspire us to strive for holiness by the power of their example, as men of prayer who ponder your word and follow your will.

O Mary, Mother of Christ and our mother, guard with your maternal care these chosen ones, so dear to the Heart of your Son.

Intercede for our priests, that offering the Sacrifice of your Son, they may be conformed more each day to the image of your Son, our Lord and Savior, Jesus Christ. Amen.

Saint John Vianney, universal patron of priests, pray for us and our priests

This icon shows Jesus Christ, our eternal high priest.

The gold pelican over His heart represents self-sacrifice.

The border contains an altar and grapevines, representing the Mass, and icons of Melchizedek and St. Jean-Baptiste Vianney.

Melchizedek: king of righteousness (left icon) was priest and king of Jerusalem. He blessed Abraham and has been considered an ideal priest-king.

St. Jean-Baptiste Vianney is the patron saint of parish priests.

Pray a Rosary each day for our nation.

1. Sign of the Cross: In the name of the Father, and of the Son, and of the Holy Spirit. Amen.

2. The Apostles Creed: I BELIEVE in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God, the Father Almighty; from there He shall come to judge the living and the dead.

I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.

3. The Lord's Prayer: OUR Father, who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.

4. (3) Hail Mary: HAIL Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and in the hour of our death. Amen. (Three times)

5. Glory Be: GLORY be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.

6. Fatima Prayer: Oh, my Jesus, forgive us our sins, save us from the fires of hell, lead all souls to heaven, especially those in most need of your mercy.

Announce each mystery, then say 1 Our Father, 10 Hail Marys, 1 Glory Be and 1 Fatima prayer. Repeat the process with each mystery.

End with the Hail Holy Queen:
Hail, Holy Queen, Mother of Mercy, our life, our sweetness and our hope! To thee do we cry, poor banished children of Eve! To thee do we send up our sighs, mourning and weeping in this vale of tears! Turn then, most gracious advocate, thine eyes of mercy towards us; and after this, our exile, show unto us the blessed fruit of thy womb, Jesus!

O clement, O loving, O sweet Virgin Mary! Pray for us, O holy Mother of God, that we may be made worthy of the promises of Christ.

Final step -- The Sign of the Cross

The Mysteries of the Rosary By tradition, Catholics meditate on these Mysteries during prayers of the Rosary. The biblical references follow each of the Mysteries below.

The Glorious Mysteries
(Wednesdays and Sundays)
1.The Resurrection (Matthew 28:1-8, Mark 16:1-18, Luke 24:1-12, John 20:1-29) [Spiritual fruit - Faith]
2. The Ascension (Mark 16:19-20, Luke 24:50-53, Acts 1:6-11) [Spiritual fruit - Christian Hope]
3. The Descent of the Holy Spirit (Acts 2:1-13) [Spiritual fruit - Gifts of the Holy Spirit]
4. The Assumption [Spiritual fruit - To Jesus through Mary]
5. The Coronation [Spiritual fruit - Grace of Final Perseverance]

Feast of
the Holy Name of Jesus

Luke 2:21 "...Et vocatum est Nomen eius IESUS"
("And His Name was called JESUS")

Psalm 90:14 "Because he hoped in me I will deliver him:
I will protect him because he hath known My Name."

Zacharias 10:12 "I will strengthen them in the Lord,
and they shall walk in His Name, saith the Lord."

Apocalypse 3:8 "I know thy works. Behold, I have given before thee a door opened, which no man can shut: because thou hast a little strength, and hast kept my word, and hast not denied My Name."

Apocalypse 15:4 "Who shall not fear Thee, O Lord, and magnify Thy Name?..."

Blessed be the most holy Name of Jesus without end!

January Devotion: The Holy Name of Jesus

The month of January is traditionally dedicated to the Holy Name of Jesus. This feast is also celebrated on January 3. Here is an explanation of the devotion.

Since the 16th century Catholic piety has associated entire months to special devotions. The devotion to the Holy Name of Jesus has been traditionally associated with the month of January, due to its celebration on January 3. The name Jesus was given to the Holy Child at God's command (Luke 1:31). The Holy Name is all-powerful because of the Person who bears it; we honor it because of the command of Christ, that we should pray in His Name and because it reminds us of all the blessings we receive through our Holy Redeemer. Hence St. Paul was able to write to the Philippians: ". . . at the name of Jesus every knee should bend of those in heaven, on earth, and under the earth" (Phil. 2:10). By means of this devotion we also make amends for improper use of the Holy Name.

Prayer Source: Prayer Book, The by Reverend John P. O'Connell, M.A., S.T.D. and Jex Martin, M.A., The Catholic Press, Inc., Chicago, Illinois, 1954

Prayer/Hymn in Honor of the Most Holy Name of Jesus - Iesu, Dulcis Memoria

Iesu, Dulcis Memoria is a celebrated 12th century hymn attributed to St. Bernard of Clairvaux (1090-1153), Doctor Mellifluus. The entire hymn has some 42 to 53 stanzas depending upon the manuscript. Parts of this hymn were used for the Feast of the Holy Name of Jesus, which was formerly celebrated on the Sunday between the Circumcision and Epiphany, or failing such a Sunday, on January 2. The part below was used at Vespers. In the liturgical revisions of Vatican II, the feast was deleted, though a votive Mass to the Holy Name of Jesus had been retained for devotional use. With the release of the revised Roman Missal in March 2002, the feast was restored as an optional memorial on January 3.

Jesus, the very thought of Thee
With sweetness fills the breast!
Yet sweeter far Thy face to see
And in Thy presence rest.

No voice can sing, no heart can frame,
Nor can the memory find,
A sweeter sound than Jesus' name,
The Savior of mankind.

O hope of every contrite heart!
0 joy of all the meek!
To those who fall, how kind Thou art!
How good to those who seek!

But what to those who find? Ah! this
Nor tongue nor pen can show
The love of Jesus, what it is,
None but His loved ones know.

Jesus! our only hope be Thou,
As Thou our prize shalt be;
In Thee be all our glory now,
And through eternity. Amen.

---Roman Breviary

Prayer Source: Prayer Book, The by Reverend John P. O'Connell, M.A., S.T.D. and Jex Martin, M.A., The Catholic Press, Inc., Chicago, Illinois, 1954

O Divine Jesus, Thou hast promised that anything we ask of the Eternal Father in Thy name shall be granted.

O Eternal Father. In the name of Jesus, for the love of Jesus, in fulfillment of this promise, and because Jesus has said it, grant us our petitions for the sake of Jesus, Thy Divine Son. Amen.

Prayer Source: Prayer Book, The by Reverend John P. O'Connell, M.A., S.T.D. and Jex Martin, M.A., The Catholic Press, Inc., Chicago, Illinois, 1954

That at the name of Jesus every knee should bend, of those that are in heaven, on earth, and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

Phil:2:10-11

The Most Holy Name
The Power of Jesus’ Name
What does IHS stand for? The meaning of the Holy Name of Jesus [Catholic Caucus]
Litany Of The Holy Name of Jesus
Feast of the Holy Name of Jesus
Jesus, The Name above all Names
Devotion to the Holy Name (of Jesus) [Catholic Caucus]
Lessons In Iconography : The Chi Rho - Christ
St. Francis de Sales on the Most Holy Name of Jesus (Excerpt from a Sermon) (Catholic Caucus)
St. Francis de Sales on the Most Holy Name of Jesus (Catholic/Orthodox Caucus)

St. Bernard on the Most Holy Name of Jesus [Ecumenical]
Saving the day in His Holy Name: St. Genevieve gets a reprieve [Catholic Caucus]
The Holy Name of Jesus
Holy Name of Jesus [San Bernadino of Siena] Ecumenical
The Holy Name of Jesus
Devotion to the Holy Name [of Jesus]
The Name of Jesus: Its Power in Our Lives
The Holy Name of Jesus
Devotion to the Holy Name of Jesus
The Holy Name of Jesus

Philippians 2
9 Therefore God has highly exalted him and bestowed on him the name which is above every name,
10 that at the name of Jesus every knee should bow, in heaven and on earth and under the earth,
11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

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