Catholic Caucus: Daily Mass Readings, 12-13-19, M, St. Lucy, Virgin and Martyr

Memorial of Saint Lucy, Virgin and Martyr

Reading 1 Is 48:17-19

Thus says the LORD, your redeemer,
the Holy One of Israel:
I, the LORD, your God,
teach you what is for your good,
and lead you on the way you should go.
If you would hearken to my commandments,
your prosperity would be like a river,
and your vindication like the waves of the sea;
Your descendants would be like the sand,
and those born of your stock like its grains,
Their name never cut off
or blotted out from my presence.

Responsorial Psalm pS 1:1-2, 3, 4 and 6

R.(see John 8:12) Those who follow you, Lord, will have the light of life.
Blessed the man who follows not
the counsel of the wicked
Nor walks in the way of sinners,
nor sits in the company of the insolent,
But delights in the law of the LORD
and meditates on his law day and night.
R. Those who follow you, Lord, will have the light of life.
He is like a tree
planted near running water,
That yields its fruit in due season,
and whose leaves never fade.
Whatever he does, prospers.
R. Those who follow you, Lord, will have the light of life.
Not so the wicked, not so;
they are like chaff which the wind drives away.
For the LORD watches over the way of the just,
but the way of the wicked vanishes.
R. Those who follow you, Lord, will have the light of life.

Alleluia

R. Alleluia, alleluia.
The Lord will come; go out to meet him!
He is the prince of peace.
R. Alleluia, alleluia.

Gospel Mt 11:16-19

Jesus said to the crowds:
"To what shall I compare this generation?
It is like children who sit in marketplaces and call to one another,
'We played the flute for you, but you did not dance,
we sang a dirge but you did not mourn.'
For John came neither eating nor drinking, and they said,
'He is possessed by a demon.'
The Son of Man came eating and drinking and they said,
'Look, he is a glutton and a drunkard,
a friend of tax collectors and sinners.'
But wisdom is vindicated by her works."

For the readings of the Memorial of Saint Lucy, please go here.

From: Isaiah 48:17-19

A Lesson About History

[17] Thus says the LORD,
your Redeemer, the Holy One of Israel:
“I am the LORD your God,
who teaches you to profit,
who leads you in the way you should go.
[18] O that you had hearkened to my commandments!
Then your peace would have been like a river,
and your righteousness like the waves of the sea;
[19] your offspring would have been like the sand,
and your descendants like its grains;
their name would never be cut off
or destroyed from before me.”

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Commentary:

48:17-19. Now, by way of conclusion, the text deals with a theme closely con-
nected with listening to the Lord’s message (cf. 48:16). It is the theme of divine
instruction: the Lord “teaches you to profit,” that is, for your benefit, and “leads
you in the way you should go” (v. 17) — words reminiscent of Deuteronomy 8:2.
Divine “teaching” is not something purely abstract: it is based on real-life expe-
rience, on salvific events in the history of the chosen people, especially from the
exodus from Egypt onwards. Just as liberation from Egypt carries a message
for Israel, so too does this new exodus from Babylon.

The passage goes on to warn Judah that its punishment was due to its having
closed its ears to the Lord (vv. 18-19). Leaving aside the historical context of the
exile, this oracle is a “teaching” that applies in every age, and is valid for all na-
tions and every individual: everyone must be converted and follow the way of the
Lord.

*********************************************************************************************
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: Matthew 11:16-19

Jesus Reproaches People for their Unbelief

(Jesus spoke to the crowds), [16] “But to what shall I compare this generation?
It is like children sitting in the market places and calling to their playmates.
[17] ‘We piped to you, and you did not dance,
we wailed and you did not mourn.’
[18] For John came neither eating nor drinking, and they say, ‘He has a demon’;
[19] the Son of Man came eating and drinking, and they say, ‘Behold, a glutton
and a drunkard, a friend of tax collectors and sinners!’ Yet wisdom is justified
by her deeds.”

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

16-19. Making reference to a popular song or a child’s game of His time, Jesus
reproaches those who offer groundless excuses for not recognizing Him. From
the beginning of human history the Lord has striven to attract all men to Himself:
“What more was there to do for My vineyard, that I have not done in it?” (Isaiah
5:4), and often He has been rejected: “When I looked for it to yield grapes, why
did it yield wild grapes?” (Isaiah 5:4).

Our Lord also condemns calumny: some people do try to justify their own beha-
vior by seeing sin where there is only virtue. “When they find something which
is quite obviously good,” St. Gregory the Great says, “they pry into it to see if
there is not also some badness hidden in it” (”Moralia”, 6, 22). The Baptist’s fas-
ting they interpret as the work of the devil; whereas they accuse Jesus of being
a glutton. The evangelist has to report these calumnies and accusations spoken
against our Lord; otherwise, we would have no notion of the extent of the malice
of those who show such furious opposition to Him who went about doing good
(Acts 10:38). On other occasions Jesus warned His disciples that they would
be treated the same as He was (cf. John 15:20).

The works of Jesus and John the Baptist, each in their own way, lead to the ac-
complishment of God’s plan for man’s salvation: the fact that some people do
not recognize Him does not prevent God’s plan being carried into effect.

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

Matthew
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Matthew 11
16.	But whereunto shall I esteem this generation to be like? It is like to children sitting in the market place.	Cui autem similem æstimabo generationem istam ? Similis est pueris sedentibus in foro : qui clamantes coæqualibus	τινι δε ομοιωσω την γενεαν ταυτην ομοια εστιν παιδιοις εν αγοραις καθημενοις και προσφωνουσιν τοις εταιροις αυτων
17.	Who crying to their companions say: We have piped to you, and you have not danced: we have lamented, and you have not mourned.	dicunt : Cecinimus vobis, et non saltastis : lamentavimus, et non planxistis.	και λεγουσιν ηυλησαμεν υμιν και ουκ ωρχησασθε εθρηνησαμεν υμιν και ουκ εκοψασθε
18.	For John came neither eating nor drinking; and they say: He hath a devil.	Venit enim Joannes neque manducans, neque bibens, et dicunt : Dæmonium habet.	ηλθεν γαρ ιωαννης μητε εσθιων μητε πινων και λεγουσιν δαιμονιον εχει
19.	The Son of man came eating and drinking, and they say: Behold a man that is a glutton and a wine drinker, a friend of publicans and sinners. And wisdom is justified by her children.	Venit Filius hominis manducans, et bibens, et dicunt : Ecce homo vorax, et potator vini, publicanorum et peccatorum amicus. Et justificata est sapientia a filiis suis.	ηλθεν ο υιος του ανθρωπου εσθιων και πινων και λεγουσιν ιδου ανθρωπος φαγος και οινοποτης τελωνων φιλος και αμαρτωλων και εδικαιωθη η σοφια απο των τεκνων αυτης

16. But to whom shall I liken this generation? It is like to children sitting in the markets, and calling to their fellows,
17. And saying, We have piped to you, and you have not danced; we have mourned to you, and you have not lamented.
18. For John came neither eating nor drinking, and they say, He has a devil.
19. The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of Publicans and sinners. But wisdom is justified of her children.

HILARY; The whole of this speech is a reproach of unbelief, and arises out of the foregoing complaint; that the stiff-necked people had not learned by two different modes of teaching.

CHRYS; Whence He puts this question, showing that nothing had been omitted that ought to be done for their salvation, saying, To whom shall I liken this generation?

GLOSS: By this generation He means the Jews together with Himself and John. As though He had said; John is thus great; but you would believe neither him nor Me, and therefore to whom shall I liken you?

REMIG; And straightway He answers Himself, saying, It is like to children sitting in the market-place, crying to their fellows, and saying, We have played music to you, and you have not danced; we have mourned, and you have not lamented.

HILARY; By the children are meant the Prophets, who preached as children in singleness of meaning, and in the midst of the synagogue, that is in the market-place, reprove them, that when they played to those to whom they had devoted the service of their body, they had not obeyed their words, as the movement of the dancers are regulated by the measures of the music. For the Prophets invited them to make confession ;by song to God, as it is contained in the song of Moses, of Isaiah, or of David.

JEROME; They say therefore, We have played music to you, and you have not danced; i.e. We have called on you to work good works to our songs, and you would not. We have lamented and called you to repentance, and this you would not, rejecting both preaching, as well of exhortation to virtue, as of repentance for sin.

REMIG; What is that He says, To their fellows? Were the unbelieving Jews then fellows of the Prophets? He speaks thus only because they were sprung of one stock.

JEROME; The children are they of whom Isaiah speaks, Behold I, and the children whom the Lord has given me. These children then sit in the market-place, where are many things for sale, and say,

CHRYS; We have played music to you, and you have not danced; that is, I have showed you an unrestricted life, and you are not convinced; We have mourned to you and you have not lamented; that is, John lived a hard life, and you heeded him not. Yet does not he speak one thing, and I another, but both speak the same thing, because both have one and the same object. For John came neither eating nor drinking, and they say, He has a demon. The Son of man came &c.

AUG; I would that the Manichaeans would tell me what Christ ate and drank, who here speaks of Himself as eating and drinking in comparison of John, who did neither. Not indeed that John drank nothing at all, but that he drank neither wine nor strong drink - but water only. Not that he dispensed altogether with food, but that he ate only locusts and wild honey. Whence then is it said of him that he came neither eating nor drinking, except that he used not that food which the Jews used? Unless therefore the Lord had used this food, He would not have been said to have been, in comparison of John, eating and drinking. It would be strange that he who ate locusts and honey, should be said to come neither eating nor drinking, and that he who ate only bread and herbs, should be said to come eating and drinking.

CHRYS; He says therefore, Jesus came, as much as to say, I and John came opposite ways, to do the same thing; as two hunters chasing the same animal from opposite sides, so that it might fall into the hands of one of them But all mankind admire fasting and severity of life; and for this reason it was ordained from his infancy that John should be so brought up, that the things that he should say should receive credit. The Lord also walked in this way when He fasted forty days; but He had other means of teaching me to have confidence in Him; for it was a much greater thing that John who had walked in this way should bear witness to Him, than that He Himself should walk in that way. Again John had nothing to show besides his life, and his righteousness; whereas Christ had also the witness of His miracles Leaving therefore to John the representation of fasting, He Himself walked in a contrary way, entering to the table of the publicans, and eating and drinking with them.

JEROME; If then pleases you, why were you not satisfied with John? If fullness, why not with the Son of man? Yet one of these you said had a demon, the other you called a gluttonous man and drunkard.

CHRYS; What excuse then shall be given for them? Therefore He adds, And wisdom is justified of her children; that is, though you were not convinced, yet have you nothing whereof to accuse me, as also of the Father the Prophet speaks, That you might be justified in your sayings. For though nothing be effected in you by that goodness which is extended to you, yet He fulfills all His part that you may not have the shadow of excuse for your ungrateful doubt.

JEROME; Wisdom is justified of her children, i.e. The dispensation or doctrine of God, or Christ Himself who is the power and wisdom of God, is proved by the Apostles, who are His children, to have done righteously.

HILARY; He is wisdom itself not by His acts, but by His nature. Many indeed evade that saying of the Apostle's, Christ is the wisdom and power of God, by saying, that truly in creating Him of a Virgin the Wisdom and Power of God were shown mightily. Therefore that this might not be so explained, He calls Himself the Wisdom of God, showing that it was verily He, and not the deeds relating to Him, of whom this was meant. For the power itself, and the effect of that power, are not the same thing; the efficient is known from the act.

AUG; Or, Wisdom is justified of her children, because the holy Apostles understood that the kingdom of God was not in meat and drink, but in patient enduring; such persons neither does abundance lift up, nor want cast down, but as Paul spoke, I know how to abound, and to suffer want.

JEROME; Some copies read, Wisdom is justified of her works, for wisdom does not seek the witness of words, but of works.

CHRYS; You should not be surprised at His using trite instances, such as that respecting the children; for He spoke to the weakness of His hearers; as Ezekiel spoke many things adapted to the Jews, but unworthy of the greatness of God.

HILARY; Mystically; Neither did the preaching of John bend the Jews, to whom the law seemed burdensome in prescribing meats and drinks difficult and grievous, having in it sin which He calls having a demon - for from the difficulty of keeping it they must sin under the Law. Nor again did the preaching of the Gospel with freedom of life in Christ please them - by which the hardships and burdens of the Law were remitted, and publicans and sinners only believed in it. Thus, then, so many and so great warnings of all kinds having been offered them in vain, they are neither justified by the Law, and they are cast off from grace; Wisdom, therefore, is justified of her children, by those, that is, who seize the kingdom of heaven by the justification of faith, confessing the work of wisdom to be just, that it has transferred its gift from the rebellious to the faithful.

Catena Aurea Matthew 11

December 13 - Memorial of Saint Lucy, virgin and martyr

Saint Lucy’s Story

Every little girl named Lucy must bite her tongue in disappointment when she first tries to find out what there is to know about her patron saint. The older books will have a lengthy paragraph detailing a small number of traditions. Newer books will have a lengthy paragraph showing that there is little basis in history for these traditions. The single fact survives that a disappointed suitor accused Lucy of being a Christian, and she was executed in Syracuse, Sicily, in the year 304. But it is also true that her name is mentioned in the First Eucharistic Prayer, geographical places are named after her, a popular song has her name as its title, and down through the centuries many thousands of little girls have been proud of the name Lucy.

One can easily imagine what a young Christian woman had to contend with in pagan Sicily in the year 300. If you have trouble imagining, just glance at today’s pleasure-at-all-costs world and the barriers it presents against leading a good Christian life.

Her friends must have wondered aloud about this hero of Lucy’s, an obscure itinerant preacher in a far-off captive nation that had been destroyed more than 200 years before. Once a carpenter, he had been crucified by the Romans after his own people turned him over to their authority. Lucy believed with her whole soul that this man had risen from the dead. Heaven had put a stamp on all he said and did. To give witness to her faith she had made a vow of virginity.

What a hubbub this caused among her pagan friends! The kindlier ones just thought her a little strange. To be pure before marriage was an ancient Roman ideal, rarely found, but not to be condemned. To exclude marriage altogether, however, was too much. She must have something sinister to hide, the tongues wagged.

Lucy knew of the heroism of earlier virgin martyrs. She remained faithful to their example and to the example of the carpenter, whom she knew to be the Son of God. She is the patroness of eyesight.

Reflection

If you are a little girl named Lucy, you need not bite your tongue in disappointment. Your patron is a genuine authentic heroine, first class, an abiding inspiration for you and for all Christians. The moral courage of the young Sicilian martyr shines forth as a guiding light, just as bright for today’s youth as it was in A.D. 304.

Saint Lucy is the Patron Saint of:

The Blind
Eye Disorders

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 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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December 13 2019