Posted on 11/21/2019 10:12:21 PM PST by Salvation
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From: 1 Maccabees 4:36-37, 52-59
Purification and Dedication of the Temple
[52] Early in the morning on the twenty-fifth day of the ninth month, which is the
month of Chislev, in the one hundred and forty-eighth year, [53] they rose and of-
fered sacrifice, as the law directs, on the new altar of burnt offering which they
had built. [54] At the very season and on the very day that the Gentiles had pro-
faned it, it was dedicated with songs and harps and lutes and cymbals. [55] All
the people fell on their faces and worshipped and blessed Heaven, who had pro-
spered them. [56] So they celebrated the dedication of the altar for eight days,
and offered burnt offerings with gladness; they offered a sacrifice of deliverance
and praise. [57] They decorated the front of the temple with golden crowns and
small shields; they restored the gates and the chambers for the priests, and fur-
nished them with doors. [58] There was very great gladness among the people,
and the reproach of the Gentiles was removed. [59] Then Judas and his brothers
and all the assembly of Israel determined that every year at that season the days
of dedication of the altar should be observed with gladness and joy for eight days,
beginning with the twenty-fifth day of the month of Chislev.
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Commentary:
4:36-61. Now that the enemy threat has been removed, the Maccabees’ first pri-
ority is to cleanse the temple and reinstate religious worship—which would put
their relationship with God on a proper footing, and which was what the war was
all about.
The cleansing is entrusted to “blameless priests” as the Law laid down (cf. Lev
22:3-9). The stones of the altar that Ezra consecrated in his time (cf. Ezra 3:2-5)
must be thrown into the Gehenna valley like those from the pagan altars; so they
seek a temporary solution until such time as a prophet should come (v. 46; cf. 9:
27; 14:41; Dan 3:38). The building of a new altar in line with what Exodus 20:25
laid down reminds us of the dedication of the temple by Solomon (cf. 1 Kings 8:
1-66) and the dedication of the temple of Ezra-Nehemiah (cf. Ezra 5:1-6:22). In
2 Maccabees 10:1-8 these events are reported more briefly, but mention is made
there of how the fire for the sacrifices was made.
The importance acquired by the feast established to commemorate the dedica-
tion of the temple can be seen from 2 Maccabees 1:9, 18; 2:16. In Hebrew this
festival is called “Hanukkah” and in Greek “Encenias” because to mark it lamps
or candles are lit in people’s houses (as is the Jewish practice today) to symbo-
lize the light of the Law. It was on this feast that Jesus told the Jews that he
was the Son of God (cf. Jn 10:22-39).
*********************************************************************************************
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: Luke 19:45-48
Jesus in the Temple
[47] And He was teaching daily in the temple. The chief priests and the scribes
and the principal men of the people sought to destroy Him; [48] but they did not
find anything they could do, for all the people hung upon His words.
*********************************************************************************************
Commentary:
45-48. Jesus’ indignation shows His zeal for the glory of His Father, to be recog-
nized at this time in the temple itself. He inveighs against the traders for engaging
in business which has nothing to do with divine worship (cf. Matthew 21:12; Mark
11-15). Even the priests allowed some of these abuses to go on — perhaps be-
cause they benefited from them in the form of taxes. The traders did perform ser-
vices necessary for divine worship but this was vitiated by their excessive desire
for gain, turning the temple into a marketplace.
“My house shall be a house of prayer”: Jesus uses these words from Isaiah
(56:7; cf. Jeremiah 7:11) to underline the purpose of the temple. Jesus’ behavior
shows the respect the Temple of Jerusalem deserved; how much more reverence
should be shown our churches, where Jesus Himself is really present in the Bles-
sed Sacrament (cf. notes on Matthew 21:12-13; and Mark 11:15-18).
[The notes on Matthew 21:12-13 states:
12-13. Although God is present everywhere and cannot be confined within the
walls of temples built by man (Acts 17:24-25), God instructed Moses to build a
tabernacle where He would dwell among the Israelites (Exodus 25:40). Once the
Jewish people were established in Palestine, King Solomon, also in obedience
to a divine instruction, built the temple of Jerusalem (1 Kings 6-8), where people
went to render public worship to God (Deuteronomy 12).
Exodus (23:15) commanded the Israelites not to enter the temple empty-handed,
but to bring some victim to be sacrificed. To make this easier for people who had
to travel a certain distance, a veritable market developed in the temple courtyards
with animals being bought and sold for sacrificial purposes. Originally this may
have made sense, but seemingly as time went on commercial gain became the
dominant purpose of this buying and selling of victims; probably the priests them-
selves and temple servants benefited from this trade or even operated it. The net
result was that the temple looked more like a livestock mart than a place for
meeting God.
Moved by zeal for His Father’s house (John 2:17), Jesus cannot tolerate this de-
plorable abuse and in holy anger He ejects everyone—to show people the respect
and reverence due to the temple as a holy place. We should show much greater
respect in the Christian temple — the Christian churches — where the eucharistic
sacrifice is celebrated and where Jesus Christ, God and Man, is really and truly
present, reserved in the tabernacle. For a Christian, proper dress, liturgical ges-
tures and postures, genuflections and reverence to the tabernacle, etc. are ex-
pressions of the respect due to the Lord in His temple.
[The notes on Mark 11:15-18 states:
15-18. Our Lord does not abide lack of faith or piety in things to do with the wor-
ship of God. If He acts so vigorously to defend the temple of the Old Law, it indi-
cates how we should truly conduct ourselves in the Christian temple, where He
is really and truly present in the Blessed Eucharist. “Piety has its own good
manners. Learn them. It’s a shame to see those ‘pious’ people who don’t know
how to attend Mass — even though they go daily, — nor how to bless themselves
(they throw their hands about in the weirdest fashion), nor how to bend the knee
before the Tabernacle (their ridiculous genuflections seem a mockery), nor how
to bow their heads reverently before a picture of our Lady” (St. J. Escriva, “The
Way”, 541).]
*********************************************************************************************
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.
Liturgical Colour: Red.
These are the readings for the feria
First reading |
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1 Maccabees 4:36-37,52-59 © |
Responsorial Psalm |
---|
1 Chronicles 29:10-12 © |
Gospel Acclamation | cf.2Tim1:10 |
---|
Or: | Jn10:27 |
---|
Gospel | Luke 19:45-48 © |
---|
These are the readings for the memorial
First reading |
---|
Hosea 2:16,17,21-22 © |
Responsorial Psalm |
---|
Psalm 44(45):11-12,14-17 © |
Gospel Acclamation |
---|
Gospel | Matthew 25:1-13 © |
---|
Luke | |||
English: Douay-Rheims | Latin: Vulgata Clementina | Greek NT: Byzantine/Majority Text (2000) | |
Luke 19 |
|||
45. | And entering into the temple, he began to cast out them that sold therein, and them that bought. | Et ingressus in templum, cpit ejicere vendentes in illo, et ementes, | και εισελθων εις το ιερον ηρξατο εκβαλλειν τους πωλουντας εν αυτω και αγοραζοντας |
46. | Saying to them: It is written: My house is the house of prayer. But you have made it a den of thieves. | dicens illis : Scriptum est : Quia domus mea domus orationis est : vos autem fecistis illam speluncam latronum. | λεγων αυτοις γεγραπται ο οικος μου οικος προσευχης εστιν υμεις δε αυτον εποιησατε σπηλαιον ληστων |
47. | And he was teaching daily in the temple. And the chief priests and the scribes and the rulers of the people sought to destroy him: | Et erat docens quotidie in templo. Principes autem sacerdotum, et scribæ, et princeps plebis quærebant illum perdere : | και ην διδασκων το καθ ημεραν εν τω ιερω οι δε αρχιερεις και οι γραμματεις εζητουν αυτον απολεσαι και οι πρωτοι του λαου |
48. | And they found not what to do to him: for all the people were very attentive to hear him. | et non inveniebant quid facerent illi. Omnis enim populus suspensus erat, audiens illum. | και ουχ ευρισκον το τι ποιησωσιν ο λαος γαρ απας εξεκρεματο αυτου ακουων |
Although Cecilia is one of the most famous of the Roman martyrs, the familiar stories about her are apparently not founded on authentic material. There is no trace of honor being paid her in early times. A fragmentary inscription of the late fourth century refers to a church named after her, and her feast was celebrated at least in 545.
According to legend, Cecilia was a young Christian of high rank betrothed to a Roman named Valerian. Through her influence, Valerian was converted, and was martyred along with his brother. The legend about Cecilias death says that after being struck three times on the neck with a sword, she lived for three days, and asked the pope to convert her home into a church.
Since the time of the Renaissance she has usually been portrayed with a viola or a small organ.
Like any good Christian, Cecilia sang in her heart, and sometimes with her voice. She has become a symbol of the Churchs conviction that good music is an integral part of the liturgy, of greater value to the Church than any other art.
Musicians
Pray for Pope Francis.
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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.
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 Sorrowful Mysteries
(Tuesdays and Fridays)
1. The Agony in the Garden (Matthew 26:36-46, Luke 22:39-46) [Spiritual fruit - God's will be done]
2. The Scourging at the Pillar (Matthew 27:26, Mark 15:15, John 19:1) [Spiritual fruit - Mortification of the senses]
3. The Crowning with Thorns (Matthew 27:27-30, Mark 15:16-20, John 19:2) [Spiritual fruit - Reign of Christ in our heart]
4. The Carrying of the Cross (Matthew 27:31-32, Mark 15:21, Luke 23:26-32, John 19:17) [Spiritual fruit - Patient bearing of trials]
5. The Crucifixion (Matthew 27:33-56, Mark 15:22-39, Luke 23:33-49, John 19:17-37) [Spiritual fruit - Pardoning of Injuries]
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