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Catholic Caucus: Sunday Mass Readings, 01-26-20, Third Sunday in Ordinary Time ^ | 01-26-20 | Revised New American Bible

Posted on 01/25/2020 9:29:32 PM PST by Salvation

January 26 2020

Third Sunday in Ordinary Time

Reading 1 Is 8:23—9:3

First the Lord degraded the land of Zebulun
and the land of Naphtali;
but in the end he has glorified the seaward road,
the land west of the Jordan,
the District of the Gentiles.

Anguish has taken wing, dispelled is darkness:
for there is no gloom where but now there was distress.
The people who walked in darkness
have seen a great light;
upon those who dwelt in the land of gloom
a light has shone.
You have brought them abundant joy
and great rejoicing,
as they rejoice before you as at the harvest,
as people make merry when dividing spoils.
For the yoke that burdened them,
the pole on their shoulder,
and the rod of their taskmaster
you have smashed, as on the day of Midian.

Responsorial Psalm Ps 27:1, 4, 13-14

R. (1a) The Lord is my light and my salvation.
The LORD is my light and my salvation;
whom should I fear?
The LORD is my life’s refuge;
of whom should I be afraid?
R. The Lord is my light and my salvation.
One thing I ask of the LORD;
this I seek:
To dwell in the house of the LORD
all the days of my life,
That I may gaze on the loveliness of the LORD
and contemplate his temple.
R. The Lord is my light and my salvation.
I believe that I shall see the bounty of the LORD
in the land of the living.
Wait for the LORD with courage;
be stouthearted, and wait for the LORD.
R. The Lord is my light and my salvation.

Reading 2 1 Cor 1:10-13, 17

I urge you, brothers and sisters, in the name of our Lord Jesus Christ,
that all of you agree in what you say,
and that there be no divisions among you,
but that you be united in the same mind and in the same purpose.
For it has been reported to me about you, my brothers and sisters,
by Chloe’s people, that there are rivalries among you.
I mean that each of you is saying,
“I belong to Paul,” or “I belong to Apollos,”
or “I belong to Cephas,” or “I belong to Christ.”
Is Christ divided?
Was Paul crucified for you?
Or were you baptized in the name of Paul?
For Christ did not send me to baptize but to preach the gospel,
and not with the wisdom of human eloquence,
so that the cross of Christ might not be emptied of its meaning.

Alleluia Mt 4:23

R. Alleluia, alleluia.
Jesus proclaimed the Gospel of the kingdom
and cured every disease among the people.
R. Alleluia, alleluia.

Gospel Mt 4:12-23 or 4:12-17

When Jesus heard that John had been arrested,
he withdrew to Galilee.
He left Nazareth and went to live in Capernaum by the sea,
in the region of Zebulun and Naphtali,
that what had been said through Isaiah the prophet
might be fulfilled:
Land of Zebulun and land of Naphtali,
the way to the sea, beyond the Jordan,
Galilee of the Gentiles,
the people who sit in darkness have seen a great light,
on those dwelling in a land overshadowed by death
light has arisen.

From that time on, Jesus began to preach and say,
“Repent, for the kingdom of heaven is at hand.”

As he was walking by the Sea of Galilee, he saw two brothers,
Simon who is called Peter, and his brother Andrew,
casting a net into the sea; they were fishermen.
He said to them,
“Come after me, and I will make you fishers of men.”
At once they left their nets and followed him.
He walked along from there and saw two other brothers,
James, the son of Zebedee, and his brother John.
They were in a boat, with their father Zebedee, mending their nets.
He called them, and immediately they left their boat and their father
and followed him.
He went around all of Galilee,
teaching in their synagogues, proclaiming the gospel of the kingdom,
and curing every disease and illness among the people.


When Jesus heard that John had been arrested,
he withdrew to Galilee.
He left Nazareth and went to live in Capernaum by the sea,
in the region of Zebulun and Naphtali,
that what had been said through Isaiah the prophet
might be fulfilled:
Land of Zebulun and land of Naphtali,
the way to the sea, beyond the Jordan,
Galilee of the Gentiles,
the people who sit in darkness have seen a great light,
on those dwelling in a land overshadowed by death
light has arisen.

From that time on, Jesus began to preach and say,
“Repent, for the kingdom of heaven is at hand.”

TOPICS: Catholic; General Discusssion; Prayer; Worship
KEYWORDS: catholic; mt4; ordinarytime; prayer
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1 posted on 01/25/2020 9:29:32 PM PST by Salvation
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To: All

KEYWORDS: catholic; mt4; ordinarytime; prayer;

2 posted on 01/25/2020 9:34:17 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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To: All

From: Isaiah 8:23 - 9:3

Anguish caused by early defeats

[22] [A]nd they will look to the earth, but behold, distress and darkness, the gloom of anguish; and they will be thrust into thick darkness.

The prince of Peace

[1] But there will be no gloom for her that was in anguish. In the former time he brought into contempt the land of Zebulun and the land of Naphtali, but in the latter time he will make glorious the way of the sea, the land beyond the Jordan, Galilee of the nations.

[2] The people who walked in darkness
have seen a great light;
those who dwelt in a land of deep darkness
on them has light shined.
[3] Thou hast multiplied the nation,
thou hast increased its joy;
they rejoice before thee
as with joy at the harvest,
as men rejoice when they divide the spoil.


8:21-22. The fear caused by news of Assyria’s growing strength increased even more once Judah began to feel its effects. This passage seems to refer to the deportation of the Glileans by Tiglath-pileser III in 732. Very succinctly it describes the distress of those who make their way into exile and can see for themselves the havoc caused by their enemies all over their country. This depressing panarama will be offset by the joyful oracle that follows.

9:1-7. At this point, though not yet very clearly, we begin to see the figure of King Hezekiah, who, unlike his father Ahaz, was a pious man who put all his trust in the Lord. After Galilee was laid waste by Tiglath-pileser III of Assyria, and its population subsequently deported (cf. 8:21-22), Hezekiah of Judah would reconquer that region, which would recover its splendour for a period. All this gave grounds for hope again.

This oracle may have a connexion with the Immanuel prophecy (7:1-17), and the child with messianic prerogatives that has been born (cf. 9:6-7) could be the child that Isaiah prophesied about (cf. 7:14). For this reason, 9:1-7 is seen as the second oracle of the Immanuel cycle. This “child” that is born, the son given to us, is a gift from God (9:6), because it is a sign that God is present among his people. The Hebrew text attributes four qualities to the child which seem to embrace all the typical features of Israel’s illustrious forebears – the wisdom of Solomon (cf. 1 Kings 3: “Wonderful Counsellor”), the prowess of David (cf. 1 Sam 7: “Mighty God”), the administrative skills of Moses (cf. Ex 18:13-26) as liberator, guide and father of the people (cf. Deut 34:10-12), (“Everlasting Father”), and the virtues of the early patriarchs, who made peace pacts (cf. Gen 21:22-34; 26:15-35; 23:6), (“Prince of peace”). In the old Latin Vulgate, the translation gave six features (“Admirabilis, Consiliarius, Deus, Frotis, Pater futuri saeculi, Princeps pacis”); these have found their way into the liturgy. The New Vulgate has reverted to the Hebrews text. Either way, what we have here are titles that Semite nations applied to the reigning monarch; but, taken together, they go far beyond what befitted Hezekiah or any other king of Judah. Therefore, Christian tradition has interpreted them as being appropriate only for Jesus. St Bernard, for example, explains the justificiation for these names as follows: “He is Wonderful in his birth, Counsellor in his preaching, God in his works, Mighty in the Passion, Everlasting Father in the resurrection, and Prince of Peace in eternal happiness” (Sermones de diversis, 53, 1).

Because these names are applied to Jesus, the short-term conquest of Galilee by Hezekiah is seen as being only an announcement of the definitive salvation brought about by Christ. In the Gospels we find echoes of this oracle in a number of passages that refer to Jesus. When Luke narrates the Annunciation by the angel to Mary (Lk 1:31-33) we hear that the son that she will conceive and give birth to will receive “the throne of this father David and he will reign over the house of Jacob for ever; and of his kingdom there shall be no end” (Lk 1:32b-33; cf. Is 9:7). And in the account about the shepherds of Bethlehem, they are told that “to you is born this day in the city of David a Saviour, who is Christ the Lord …” (Lk 2:11-12; cf. Is 9:6). St Matthew sees the beginning of Jesus’ ministry in Galilee (Mt 4:12-17) as the fulfillment of this Isaian oracle (cf. Is 9:1): the lands that in the prophet’s time were laid waste and saw ethnic cleansing and transplantation were the first to receive the light of salvation from the Messiah.

3 posted on 01/25/2020 9:36:00 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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To: All

From: 1 Corinthians 1:10-13, 17

An Appeal for Unity

[10] I appeal to you, brethren, by the name of our Lord Jesus Christ, that all of you agree and that there be no dissensions among you, but that you be united in the same mind and the same judgment. [11] For it has been reported to me by Chloe’s people that there is quarrelling among you, my brethren. [12] What I mean is that each of you says, “I belong to Paul,” or “I belong to Apollos,” or “I belong to Cephas,” or “I belong to Christ.” [13] Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul? [17] For Christ did not send me to baptize but to preach the gospel, and not with eloquent wisdom, lest the cross of Christ be emptied of its power.


10-17. St Paul takes the Corinthians to task for the strife in their community—not, it seems, quarrels over matters of doctrines but minor disagreements due to preferenges for certain teachers. Even so, the Apostle is very much against factions, and he starts his letter by stressing that unity is essential to the Church.

He makes four points, as it were—an appeal (v. 10); a description of the state of affairs in Corinth (vv. 11-12); a doctrinal reflection:
Christ cannot be divided (v. 13); and a summary of his (Paul’s) ministry (vv. 14-17).

His appeal is virtually a warning: I appeal to you by the name of our Lord Jesus Christ.” The Apostle only calls on the name of our Lord when he has very serious counsel to offer (cf. 1 Thess 4:1; 2 Thess 3:6); he makes it clear that it is a very grave matter to put the unity of the Church at risk. Each of these groups in Corinth is appealing to whichever authority it prefers—without Paul, Apollos or Cephas having any say in the matter. Christ cannot be divided and therefore neither can the Church, Christ’s body (cf. 1 Cor 12:12-31).

Finally, St Paul points out their feeble grounds for basing divisions on personal relationships: very few of them can claim to have been
baptized by him, because his concentration has been on evangelization.

This entire passage is a defense of Church unity. Throughout the centuries the Church has confessed this truth of faith—from the
Apostles’ Creed (”I believe in the Holy Catholic Church”) right down to the “Creed of the People of God” of Paul VI: “We believe that the Church which Christ founded and for which he prayed is indefectibly one in faith and in worship, and one in the communion of a single hierarchy’ (no. 21).

10. “That you all the same mind and the same judgment”: St Paul is not calling for mere external unity or just living peaceably or being sure to come together for certain liturgical ceremonies. He wants something that goes much deeper than that: the concord that should reign among them should stem from their being of one mind, from feeling the same way about things. In saying this he obviously does not mean to restrict the freedom every Christian enjoys as far as earthly affairs are concerned: it is the unity of the Church that Paul is discussing, and in that area there is no room for factions among Christians (cf. v. 11). Differences, diversity, which do not affect the unity of the Church are something lawful and positively good.

One basic dimension of Church unity is unity of faith. That is why the Fathers and the Magisterium have borrowed from what St Paul says here, to show that genuine progress in understanding the content of truths of faith must always keep in line with earlier understanding of the same: “any meaning of the sacred dogmas that has once been declared by holy Mother Church must always be retained; and there must never be any deviation from that meaning on the specious grounds of a more profound understanding. ‘Therefore, let there be growth [...] and all possible progress in understanding, knowledge, and wisdom whether in single individuals or in the whole body, in each man as well as in the entire Church, according to the stage of their development but only within
proper limits, that is, in the same doctrine, in the same meaning, and in the same purport [”eodem sensu eademque sententia]’ (St Vincent of Lerins, “Commonitorium”, 28)” (Vatican I, “Dei Filius”, chap. 4).

11-12. St Paul now goes on to discuss the dissensions (v. 10) which “Chloe’s people” have told him about. We must presume that Chloe was a woman well known in the church at Corinth; and obviously there is no question of secret denunciations but of a well-intentioned effort to bring to Paul’s attention a problem requiring solution. Chloe’s people might have been members of her family or servants of hers who had visited the Apostle in Ephesus (cf. 1 Cor 16:15-17).

Although St Paul does not go into much detail, we can see that a number of groupings had grown up among the Corinthians They each claimed to follow a prominent Christian (clearly without any encouragement from their “heroes”), and a certain rivalry had developed which could easily undermine the unity of faith. The group who claimed Apollos—a Jewish convert from Alexandria (Egypt), a man of eloquence, well versed in the Scriptures (cf. Acts 18:24-28)—would have emerged after Apollos spent some time preaching in Corinth shortly after Paul left there (cf. Acts 19:1).

“I belong to Cephas”: the Peter group may have consisted of people who knew him to be the leader of the Apostles (cf. 3:21-23; 9:4-5; 15:5); St Peter may have passed through Corinth at some point, but there is no evidence of a visit and it is more likely that some of his disciples or converts had come to the city.

“I belong to Christ”: this can be interpreted as a reference either to a fourth group very attached to certain preachers from Jerusalem, of a Judaizing tendency—and therefore very attached to Jewish traditions and very disinclined to acknowledge the newness of Christ’s message; or else to some Christians who were disgusted at the petty quarrelling of the other groups and, therefore, would naturally claim to belong to Christ and only to Christ. It is possible, however, that this is a personal statement of St Paul’s, designed to show how foolish these groups are: You may say that you belong to Paul, to Apollos or to Peter: but I belong to Christ.

What the Apostle says here should lead us to avoid narrow-mindedness;each of us has his own job to do, where God put him, but he should also make his own the sentiments and concerns of the universal Church.

17. In the first part of this verse St Paul is giving the reasons for his actions as described in the preceding verses. The second part he
uses to broach a new subject—the huge difference between this world’s wisdom and the wisdom of God.

“Christ did not send me to baptize but to preach the Gospel”: this is areminder that preaching is St Paul’s main task, as it is of the other
Apostles (cf. Mk 3:14). This does not imply a belittling of Baptism: in his mandate to the Apostles to go out into the whole world (cf. Mt 28:19-20), our Lord charged them to baptize as well as to preach, and we know that St Paul did administer Baptism. But Baptism—the sacrament of faith presupposes preaching: “faith comes from what is heard” (Rom 10:17). St Paul concentrates on preaching, leaving it to others to baptize and gather the fruit—a further sign of his detachment and upright intention.

In Christian catechesis, evangelization and the sacraments areinterdependent. Preaching can help people to receive the sacraments
with better dispositions, and it can make them more aware of what the sacraments are; and the graces which the sacraments bring help them to understand the preaching they hear and to be more docile to it. “Evangelization thus exercises its full capacity when it achieves the most intimate relationship, or better still a permanent and unbroken intercommunication, between the Word and the Sacraments. In a certain sense it is a mistake to make a contrast between evangelization and sacramentalization, as is sometimes done. It is indeed true that a certain way of administering the Sacraments, without the solid supportof catechesis regarding these same Sacraments and a global catechesis, could end up by depriving them of their effectiveness to a great extent. The role of evangelization is precisely to educate people in the faith so as to lead each individual Christian to live the Sacraments as true Sacraments of faith—and not to receive them passively or apathetically” (Paul VI, “Evangelii Nuntiandi”, 47).

4 posted on 01/25/2020 9:38:16 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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To: Salvation

From: Matthew 4:12-25

Preaching in Galilee. The First Disciples Called

[12] Now when He (Jesus) heard that John had been arrested, He withdrew into Galilee; [13] and leaving Nazareth He went and dwelt in Capernaum by the sea, in the territory of Zebulun and Naphtali, [14] that what was spoken by the prophet Isaiah might be fulfilled: [15] “The land of Zebulun and the land of Naphtali, toward the sea, across the Jordan, Galilee of the Gentiles— [16] the people who sat in darkness have seen a great light, and for those who sat in the region and shadow of death light has dawned.” [17] From that time Jesus began to preach, saying, “Repent, for the Kingdom of Heaven is at hand.”

The First Disciples Called

[18] As He (Jesus) walked by the Sea of Galilee, He saw two brothers, Simon who is called Peter and Andrew his brother, casting a net into the sea; for they were fishermen. [19] And He said to them, “Follow Me, and I will make you fishers of men.” [20] Immediately they left their nets and followed Him. [21] And going on from there He saw two other brothers, James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets, and He called them. [22] Immediately, they left the boat and their father, and followed Him.

[23] And He went about all Galilee, teaching in their synagogues and preaching the Gospel of the Kingdom and healing every disease and every infirmity among the people. [24] So His fame spread throughout Syria, and they brought Him all the sick, those afflicted with various diseases and pains, demoniacs, epileptics, and paralytics, and He healed them. [25] And great crowds followed Him from Galilee and the Decapolis and Jerusalem and Judea and from beyond the Jordan.


15-16. Here St. Matthew quotes the prophecy of Isaiah 8:23-9:1. The territory referred to (Zebulun, Naphtali, the way of the sea, the land beyond the Jordan), was invaded by the Assyrians in the period 734-721 B.C., especially during the reign of Tilgathpilneser III. A portion of the Jewish population was deported and sizeable numbers of foreigners were planted in the region to colonize it. For this reason it is referred to in the Bible henceforth as the “Galilee of the Gentiles”.

The Evangelist, inspired by God, sees Jesus’ coming to Galilee as the fulfillment of Isaiah’s prophecy. This land, devastated and abused in Isaiah’s time, will be the first to receive the light of Christ’s life and preaching. The messianic meaning of the prophecy is, therefore, clear.

17. See the note on Matthew 3:2 This verse indicates the outstanding importance of the first step in Jesus’ public ministry, begun by proclaiming the imminence of the Kingdom of God. Jesus’ words echo John the Baptist’s proclamation: the second part of this verse is the same, word for word, as Matthew 3:2. This underlines the role played by St. John the Baptist as prophet and precursor of Jesus. Both St. John and our Lord demand repentance, penance, as a prerequisite to receiving the Kingdom of God, now beginning. God’s rule over mankind is a main theme in Christ’s Revelation, just as it was central to the whole Old Testament. However, in the latter, the Kingdom of God had an element of theocracy about it: God reigned over Israel in both spiritual and temporal affairs and it was through Him that Israel subjected other nations to her rule. Little by little, Jesus will unfold the new-style kingdom of God, now arrived at its fullness. He will show it to be a Kingdom of love and holiness, thereby purifying it of the nationalistic misconceptions of the people of His time.

The King invites everyone without exception to this Kingdom (cf. Matthew 22:1-4). The Banquet of the Kingdom is held on this earth and has certain entry requirements which must be preached by the proponents of the Kingdom: “Therefore the Eucharistic celebration is the center of the assembly of the faithful over which the priest presides. Hence priests teach the faithful to offer the divine Victim to God the Father in the sacrifice of the Mass, and with the Victim to make an offering of their whole lives. In the spirit of Christ the pastor, they instruct them to submit their sins to the Church with a contrite heart in the Sacrament of Penance, so that they may be daily more and more converted to the Lord, remembering His words, `Repent, for the Kingdom of Heaven is at hand’” (Vatican II, “Presbyterorum Ordinis”, 5).

18-22. These four disciples had already met our Lord (John 1:35-42), and their brief meeting with Him seems to have had a powerful effect on their souls. In this way Christ prepared their vocation, a fully effective vocation which moved them to leave everything behind so as to follow Him and be His disciples. Standing out above their human defects (which the Gospels never conceal), we can see the exemplary generosity and promptness of the Apostles in answering God’s call.

The thoughtful reader cannot fail to be struck by the delightful simplicity with which the evangelists describe the calling of these men in the midst of their daily work.

“God draws us from the shadows of our ignorance, our groping through history, and, no matter what our occupation in the world, He calls us in a loud voice, as He once called Peter and Andrew” ([St] J. Escriva, “Christ Is Passing By,” 45).

“This divine and human dialogue completely changed the lives of John and Andrew, and Peter and James and so many others. It prepared their hearts to listen to the authoritative teaching which Jesus gave them beside the Sea of Galilee” (”ibid”., 108).

We should notice the words of Sacred Scripture used to describe the alacrity with which the Apostles follow our Lord. Peter and Andrew “immediately” left their nets and followed Him. Similarly, James and John “immediately” left the boats and their father and followed Him. God passes by and calls us. If we do not answer Him “immediately”, He may continue on His way and we could lose sight of Him. When God passes by, He may do so rapidly; it would be sad if we were to fall behind because we wanted to follow Him while still carrying many things that are only a dead weight and a nuisance.

23. “Synagogue”: this word comes from the Greek and designates the building where the Jews assembled for religious ceremonies on the Sabbath and other feast days. Such ceremonies were non-sacrificial in character (sacrifices could be performed only in the Temple of Jerusalem). The synagogue was also the place where the Jews received their religious training. The word was also used to designate local Jewish communities within and without Palestine.

24. “Epileptic” (or, in some translations, “lunatic”). This word was applied in a very general way to those who had illnesses related to epilepsy. The disease was popularly regarded as being dependent on the phases of the moon (Latin: “luna”).

23-25. In these few lines, the evangelist gives us a very fine summary of the various aspects of Jesus’ work. The preaching of the gospel or “good news” of the Kingdom, the healing of diseases, and the casting out of devils are all specific signs of the Messiah’s presence, according to the Old Testament prophecies (Is 35:5-6; 61:1; 40:9; 52:7).

5 posted on 01/25/2020 9:42:40 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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6 posted on 01/25/2020 9:43:23 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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To: Salvation
Scripture readings from the Jerusalem Bible by Darton, Longman & Todd

Readings at Mass

Liturgical Colour: Green.

First reading Isaiah 8:23-9:3 ©

In Galilee of the nations the people has seen a great light

In days past the Lord humbled the land of Zebulun and the land of Naphtali, but in days to come he will confer glory on the Way of the Sea on the far side of Jordan, province of the nations.
The people that walked in darkness
has seen a great light;
on those who live in a land of deep shadow
a light has shone.
You have made their gladness greater,
you have made their joy increase;
they rejoice in your presence
as men rejoice at harvest time,
as men are happy when they are dividing the spoils.
For the yoke that was weighing on him,
the bar across his shoulders,
the rod of his oppressor –
these you break as on the day of Midian.

Responsorial Psalm
Psalm 26(27):1,4,13-14 ©
The Lord is my light and my help.
The Lord is my light and my help;
  whom shall I fear?
The Lord is the stronghold of my life;
  before whom shall I shrink?
The Lord is my light and my help.
There is one thing I ask of the Lord,
  for this I long,
to live in the house of the Lord,
  all the days of my life,
to savour the sweetness of the Lord,
  to behold his temple.
The Lord is my light and my help.
I am sure I shall see the Lord’s goodness
  in the land of the living.
Hope in him, hold firm and take heart.
  Hope in the Lord!
The Lord is my light and my help.

Second reading
1 Corinthians 1:10-13,17 ©

Make up the differences between you instead of disagreeing among yourselves

I appeal to you, brothers, for the sake of our Lord Jesus Christ, to make up the differences between you, and instead of disagreeing among yourselves, to be united again in your belief and practice. From what Chloe’s people have been telling me, my dear brothers, it is clear that there are serious differences among you. What I mean are all these slogans that you have, like: ‘I am for Paul’, ‘I am for Apollos’, ‘I am for Cephas’, ‘I am for Christ.’ Has Christ been parcelled out? Was it Paul that was crucified for you? Were you baptised in the name of Paul?
  For Christ did not send me to baptise, but to preach the Good News, and not to preach that in the terms of philosophy in which the crucifixion of Christ cannot be expressed.

Gospel Acclamation cf.Mt4:23
Alleluia, alleluia!
Jesus proclaimed the Good News of the kingdom
and cured all kinds of sickness among the people.

Gospel Matthew 4:12-23 ©

He went and settled in Capernaum: in this way the prophecy of Isaiah was fulfilled

Hearing that John had been arrested, Jesus went back to Galilee, and leaving Nazareth he went and settled in Capernaum, a lakeside town on the borders of Zebulun and Naphtali. In this way the prophecy of Isaiah was to be fulfilled:
‘Land of Zebulun! Land of Naphtali!
Way of the sea on the far side of Jordan,
Galilee of the nations!
The people that lived in darkness has seen a great light;
on those who dwell in the land and shadow of death
a light has dawned.’
From that moment Jesus began his preaching with the message, ‘Repent, for the kingdom of heaven is close at hand.’
  As he was walking by the Sea of Galilee he saw two brothers, Simon, who was called Peter, and his brother Andrew; they were making a cast in the lake with their net, for they were fishermen. And he said to them, ‘Follow me and I will make you fishers of men.’ And they left their nets at once and followed him. Going on from there he saw another pair of brothers, James son of Zebedee and his brother John; they were in their boat with their father Zebedee, mending their nets, and he called them. At once, leaving the boat and their father, they followed him.
  He went round the whole of Galilee teaching in their synagogues, proclaiming the Good News of the kingdom and curing all kinds of diseases and sickness among the people.

7 posted on 01/25/2020 9:47:48 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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To: Salvation
  English: Douay-Rheims Latin: Vulgata Clementina Greek NT: Byzantine/Majority Text (2000)
  Matthew 4
12 And when Jesus had heard that John was delivered up, he retired into Galilee: Cum autem audisset Jesus quod Joannes traditus esset, secessit in Galilæam : ακουσας δε ο ιησους οτι ιωαννης παρεδοθη ανεχωρησεν εις την γαλιλαιαν
13 And leaving the city Nazareth, he came and dwelt in Capharnaum on the sea coast, in the borders of Zabulon and Nephthalim; et, relicta civitate Nazareth, venit, et habitavit in Capharnaum maritima, in finibus Zabulon et Nephthalim : και καταλιπων την ναζαρετ ελθων κατωκησεν εις καπερναουμ την παραθαλασσιαν εν οριοις ζαβουλων και νεφθαλειμ
14 That it might be fulfilled which was said by Isaias the prophet: ut adimpleretur quod dictum est per Isaiam prophetam : ινα πληρωθη το ρηθεν δια ησαιου του προφητου λεγοντος
15 Land of Zabulon and land of Nephthalim, the way of the sea beyond the Jordan, Galilee of the Gentiles: Terra Zabulon, et terra Nephthalim, via maris trans Jordanem, Galilæa gentium : γη ζαβουλων και γη νεφθαλειμ οδον θαλασσης περαν του ιορδανου γαλιλαια των εθνων
16 The people that sat in darkness, hath seen great light: and to them that sat in the region of the shadow of death, light is sprung up. populus, qui sedebat in tenebris, vidit lucem magnam : et sedentibus in regione umbræ mortis, lux orta est eis. ο λαος ο καθημενος εν σκοτει ειδεν φως μεγα και τοις καθημενοις εν χωρα και σκια θανατου φως ανετειλεν αυτοις
17 From that time Jesus began to preach, and to say: Do penance, for the kingdom of heaven is at hand. Exinde cœpit Jesus prædicare, et dicere : Pœnitentiam agite : appropinquavit enim regnum cælorum. απο τοτε ηρξατο ο ιησους κηρυσσειν και λεγειν μετανοειτε ηγγικεν γαρ η βασιλεια των ουρανων
18 And Jesus walking by the sea of Galilee, saw two brethren, Simon who is called Peter, and Andrew his brother, casting a net into the sea (for they were fishers). Ambulans autem Jesus juxta mare Galilææ, vidit duos fratres, Simonem, qui vocatur Petrus, et Andream fratrem ejus, mittentes rete in mare (erant enim piscatores), περιπατων δε παρα την θαλασσαν της γαλιλαιας ειδεν δυο αδελφους σιμωνα τον λεγομενον πετρον και ανδρεαν τον αδελφον αυτου βαλλοντας αμφιβληστρον εις την θαλασσαν ησαν γαρ αλιεις
19 And he saith to them: Come ye after me, and I will make you to be fishers of men. et ait illis : Venite post me, et faciam vos fieri piscatores hominum. και λεγει αυτοις δευτε οπισω μου και ποιησω υμας αλιεις ανθρωπων
20 And they immediately leaving their nets, followed him. At illi continuo relictis retibus secuti sunt eum. οι δε ευθεως αφεντες τα δικτυα ηκολουθησαν αυτω
21 And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets: and he called them. Et procedens inde, vidit alios duos fratres, Jacobum Zebedæi, et Joannem fratrem ejus, in navi cum Zebedæo patre eorum, reficientes retia sua : et vocavit eos. και προβας εκειθεν ειδεν αλλους δυο αδελφους ιακωβον τον του ζεβεδαιου και ιωαννην τον αδελφον αυτου εν τω πλοιω μετα ζεβεδαιου του πατρος αυτων καταρτιζοντας τα δικτυα αυτων και εκαλεσεν αυτους
22 And they forthwith left their nets and father, and followed him. Illi autem statim relictis retibus et patre, secuti sunt eum. οι δε ευθεως αφεντες το πλοιον και τον πατερα αυτων ηκολουθησαν αυτω
23 And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom: and healing all manner of sickness and every infirmity, among the people. Et circuibat Jesus totam Galilæam, docens in synagogis eorum, et prædicans Evangelium regni : et sanans omnem languorem, et omnem infirmitatem in populo. και περιηγεν ολην την γαλιλαιαν ο ιησους διδασκων εν ταις συναγωγαις αυτων και κηρυσσων το ευαγγελιον της βασιλειας και θεραπευων πασαν νοσον και πασαν μαλακιαν εν τω λαω

8 posted on 01/26/2020 11:43:11 AM PST by annalex (fear them not)
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To: annalex
12. Now when Jesus had heard that John was cast into prison, He departed into Galilee;
13. And leaving Nazareth, He came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim:
14. That it might be fulfilled which was spoken by Esaias the prophet, saying,
15. The land of Zabulon, and the land of Nepthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles;
16. The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up.

RABANUS; Matthew having related the forty days' fast, the temptation of Christ, and the ministry of Angels, proceeds, Jesus having heard that John was cast into prison.

PSEUDO-CHRYS. By God without doubt, for none can effect anything against a holy man, unless God deliver him up. He withdrew into Galilee, that is, out of Judea; both that the might reserve His passion to the fit time, and that he might set us an example of flying from danger.

CHRYS. It is not blameworthy not to throw one's self into peril, but when one has fallen into it, not to endure manfully. He departed from Judea both to soften Jewish animosity, and to fulfill a prophecy, seeking moreover to fish for those masters of the world who dwelt in Galilee. Note also how when he would depart to the Gentiles, he received good cause from the Jews; His forernuner was thrown into prison, which compelled Jesus to pass into Galilee of the Gentiles.

GLOSS. He came as Luke writes to Nazareth, where he had been brought up, and there entering into the synagogue, he read and spoke many things, for which they sought to throw Him down from the rock, and thence he went to Capernaum; for which Matthew has only, And leaving the town of Nazareth, He came and dwelt at Capernum.

GLOSS; Nazareth is a village in Galilee near Mount Tabor; Capernaurn a town in Galilee of the Gentiles near the Lake of Gennesaret; and this is the meaning of the word, on the sea coast. He adds further in the borders of Zabulon and Naphtali, where was the first captivity of time Jews by the Assyrians. Thus where the Law was first forgotten, there the Gospel was first preached; and from a place as it were between the two it was spread both to Jews and Gentiles.

REMIG. He left one, viz. Nazareth, that he might enlighten more by His preaching and miracles. Thus leaving an example to all preachers that they should preach at a time and in places where they may do good, to as many as possible. In the prophecy, the words are these, At that first time the land of Zabuiloun and the land of Naphtali was lightened, and at the last time was increased the way of the sea beyond Jordan, Galilee of the Gentiles.

JEROME; They are said at the first time to be lightened from the burden of sin, because in the country of these two tribes, the Savior first preached the Gospel; at the last time their faith was increased, most of the Jews remaining in error. By the sea here is meant the Lake of Gennesaret, a lake formed by the waters of the Jordan, on its shores are the towns of Capernaum, Tiberias, Bethsaida, and Corozaim, in which district principally Christ preached. Or, according to the interpretation of those Hebrews who believe in Christ, the two tribes Zabulon and Naphtali were taken captive by the Assyrians, and Galilee was left desert; and the prophet therefore says that it was lightened, because it had before suffered the sins of the people; but afterwards the remaining tribes who dwelt beyond Jordan and in Samaria were led into captivity; and Scripture here means that the region which had been the first to suffer captivity, now was the first to see the light of Christ's preaching. The Nazarenes again interpret that this was the first part of the country that, on the coming of Christ, was freed from the errors of the Pharisees, and after by the Gospel of the Apostle Paul, the preaching was increased or multiplied throughout all the countries of the Gentiles.

GLOSS. But Matthew here quotes the passage as to make them all nominative cases referring to one verb. The land of Zabulon, and the land of Naphtali, which is the way of the sea, and which is beyond Jordan, viz. the people of Galilee of the Gentiles, the people which walked in darkness.

GLOSS. Note that there are two Galilees; one of the Jews, the other of the Gentiles. This division of Galilee had existed from Solomon's time, who gave twenty cities in Galilee to Hyram, King of Tyre; this part was afterwards called Galilee of the Gentiles; the remainder, of the Jews.

JEROME; Or we must read beyond Jordan, of Galilee of the Gentiles; so, I mean, that the people who either sat, or walked in darkness, have seen light, and that not a faint light, as the light of the Prophets, but a great light, as of Him who in the Gospel speaks thus, I am the light of the world. Between death and the shadow of death I suppose this difference; death is said of such as have gone down to the grave with the works of death; the shadow of such as live in sin, and have not yet departed from this world; these may, if they will, yet turn to repentance.

PSEUD-CHRYS. Otherwise, the Gentiles who worshipped idols, and demons, were they who sat in the region of the shadow of death; the Jews, who did the works of the Law, were in darkness, because the righteousness of God was not yet manifested to them.

CHRYS. But that you may learn that he speaks not of natural day and night, he calls the light, a great light, which is in other places called the true light; and he adds, the shadow of death, to explain what he means by darkness. The words arose, and shined, Show, that they found it not of their own seeking, but God Himself appeared to them they did not first run to the light; for many were in the greatest miseries before Christ's coming; they did not walk but sat in darkness; which was a sign that they hoped for deliverance; for as not knowing what way they should go, shut in by darkness they sat down, having now no power to stand. By darkness he means here, error and ungodliness.

RABAN. In allegory, John and the rest of the Prophets were the voice going before the Word. When prophecy ceased and was fettered, then came the Word, fulfilling what the Prophet had spoken of it, He departed into Galilee, i.e. from figure to verity. Or, into the Church, which is a passing from vice to virtue. Nazareth is interpreted 'a flower,' Capernaum, 'the beautiful village;' He left therefore the flower of figure, (in which was mystically intended the fruit of the Gospel,) and came into the Church, which was beautiful with Christ's virtues. It is by the sea-coast, because placed near the waves of this world, it is daily beaten by the storms of persecution. It is situated between Zabuloin and Naphtali, i.e. common to Jews and Gentiles. Zabulon is interpreted, 'the abode of strength;' because the Apostles, who were chosen from Judaea, were strong. Nephtali, 'extension,' because the Church of the Gentiles was extended through the world.

AUG. John relates in his Gospel the calling of Peter, Andrew, and Nathanael, and the miracle in Cana, before Jesus' departure into Galilee; all these things the other Evangelists have omitted, carrying on the thread of their narrative with Jesus' return into Galilee. We must understand then that some days intervened, during which the things took place concerning the calling of the disciples which John relates.

REMIG. But this should be considered with more care, viz. that John says that the Lord went into Galilee, before John the Baptist was thrown into prison. According to John's Gospel after the water turned into wine and his going down to Capernaum, and after his going up to Jerusalem, he returned into Judea and baptized, and John was not yet cast into prison. But here it is after John's imprisonment that he retires into Galilee, and with this Mark agrees. But we need not suppose any contradiction here. John speaks of the Lord's first coming into Galilee, which was before the imprisonment of John. He speaks in another place of His second coming into Galilee, and the other Evangelists mention only this second coming into Galilee which was after John's imprisonment.

EUSEB. It is related that John preached the Gospel almost up to the close of his life without setting forth anything in writing, and at length came to write for this reason. The three first written Gospels having come to his knowledge, he confirmed the truth of their history by his own testimony; but there were yet some things wanting, especially an account of what the Lord had done at the first beginning of His preaching. And it is true that the other three Gospels seem to contain only those things which were done in that year in which John the Baptist was put into prison, or executed. For Matthew, after the temptation, proceeds immediately, Hearing that John was delivered up; and Mark in like manner. Luke again, even before relating one of Christ's actions, tells that Herod had shut up John in prison. The Apostle John then was requested to put into writing what the preceding Evangelists had left out before the imprisonment of John; hence he says in his Gospel, this beginning of miracles did Jesus.

17. From that time Jesus began to preach, and to say, Repent: for the kingdom of Heaven is at hand.

PSEUD-CHRYS. Christ's Gospel should be preached by him who can control his appetites, who contemns the goods of this life, and desires not empty honors. From this time began Jesus to preach, that is, after having been tempted, he had overcome hunger in the desert, despised covetousness on the mountain, rejected ambitious desires in the temple. Or from the time that John was delivered up; for had he begun to preach while John was yet preaching, He would have made John be lightly accounted of, and John's preaching would have been thought superfluous by the side of Christ's teaching; as when the sun rises at the same time with the morning star, the star's brightness is hid.

CHRYS. For another cause also he did not preach till John was in prison, that the multitude might not be split into two parties; or as John did no miracle, all men would have been drawn to Christ by His miracles.

RABAN. In this he further teaches that none should despise the words of a person inferior to Him; as also the Apostle, If anything be revealed to him; that sits, let the first hold his peace.

PSEUDO-CHRYS. He did wisely in making new the beginning of His preaching, that he should not trample upon John's teaching, but that he might the rather confirm it and demonstrate him to have been a true witness.

JEROME; Showing also thereby that He was Son of that same God whose prophet John was; and therefore he says, Repent you.

PSEUDO-CHRYS. he does not straightway preach righteousness which all knew, but repentance, which all needed. Who then dared to say, 'I desire to be good, but am not able?' For repentance corrects the will, and if you will not repent through fear of evil, at least you may for the pleasure of good things; hence he says, the kingdom of heaven is at hand; that is, the blessings of the heavenly kingdom. As if He had said, Prepare yourselves by repentance, for the time of eternal reward is at hand.

REMIG. And note, He does not say the kingdom of the Canaanite, or the Jebusite, is at hand; but the kingdom of heaven. The law promised worldly goods, but the Lord heavenly kingdoms.

CHRYS. Also observe how that in this His first address he says nothing of Himself openly; and that very suitably to the case, for they had yet no right opinion concerning Him. In this commencement moreover he speaks nothing severe, nothing burdensome, as John bad concerning the ax laid to the root of the condemned tree, and the like; but he puts first things merciful, preaching the glad tidings of the kingdom of heaven.

JEROME; Mystically interpreted, Christ begins to preach as soon as John was delivered to prison, because when the Law ceased, the Gospel commenced.

18. And Jesus, walking by the Sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers.
19. And He said to them, Follow Me, and I will make you fishers of men.
20. And they straightway left their nets, and followed Him.
21. And going on from there, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and He called them.
22. And they immediately left the ship and their father, and followed Him.

PSEUD-CHRYS. Before He spoke or did anything, Christ called Apostles, that neither word nor deed of His should be hid from their knowledge, so that they may afterwards say with confidence, What we have seen and heard, that we cannot but speak.

RABANIUS. The sea of Galilee, the lake of Gennesareth, the sea of Tiberias, and the salt lake, are one and the same.

GLOSS. He rightly goes to fishing places, when about to fish for fishermen.

REMIG. Saw, that is, not so much with the bodily eye, as spiritually viewing their hearts.

CHRYS. He calls them while actually working at their employment, to show that to follow Him ought to be preferred to all occupations. They were just then casting a net into the sea, which agreed with their future office.

AUG. He chose not kings, senators, philosophers, or orators, but he chose common, poor, and untaught fishermen. ID. Had one learned been chose, he might have attributed the choice to the merit of his learning. But our Lord Jesus Christ, willing to bow the necks of the proud, sought not to gain fishermen by orators, but gained an Emperor by a fisherman. Great was Cyprian the pleader, but Peter the fisherman was before him.

PSEUD-CHRYS. The operations of their secular craft were a prophecy of their future dignity. As he who casts his net into the water knows not what fishes he shall take, so the teacher casts the net of the divine word upon the people, not knowing who among them will come to God. Those whom God shall stir abide in his doctrine.

REMIG. Of these fishermen the Lord speaks by Jeremiah. I will send my fishers among you, and they shall catch you.

GLOSS. Follow me, not so much with your feet as in your hearts and your life.

PSEUDO-CHRYS. Fishers of men, that is teachers, that with the net of God's word you may catch men out of this world of storm and danger, in which men do not walk but are rather born along, the Devil by pleasure drawing them into sin where men devour one another as the stronger fishes do the weaker, withdrawn from hence they may live upon the land, being made members of Christ's body.

GREG. Peter and Andrew had seen Christ work no miracle, had heard from Him no word of the promise of eternal reward, yet at this single bidding of the Lord they forgot all that they had seemed to possess, and straightway left their nets, and followed Him. In which deed we ought rather to consider their wills than the amount of their property. He leaves much who keeps nothing for himself, he parts with much, who with his possessions renounces his lusts. Those who followed Christ gave up enough to be coveted by those who did not follow. Our outward goods, however small, are enough for the Lord; he does not weigh the sacrifice by how much is offered but out of how much it is offered. The kingdom of God is not to be valued at a certain price, but whatever a man has, much or little, is equally available.

PSEUD-CHRYS. These disciples did not follow Christ from desire of the honor of a doctor, but because they coveted the labor itself; they knew how precious is the soul of man, how pleasant to God is his salvation, and how great its reward.

CHRYS. To so great a promise they trusted, and believed that they should catch others by those same words by which themselves had been caught.

PSEUD-CHRYS. These were their desires, for which they left all and followed; teaching us thereby that none can possess earthly things and perfectly attain to heavenly things.

GLOSS. These last disciples were an example to such as leave their property for the love of Christ; now follows an example of others who postponed earthly affection to God. Observe how he calls them two and two, as he afterwards sent them two and two to preach.

GREG. Hereby we are also silently admonished, that he who wants affection towards others, ought not to take on him the office of preaching. The precepts of charity are two, and between less than two there can be no love.

PSEUD-CHRYS. Rightly did he thus build the foundations of the brotherhood of the Church on love, that from such roots a copious sap of love might flow to the branches; and that too on natural or human love, that nature as well as grace might bind their love more firmly. They were moreover brothers; and so did God in the Old Testament lay the foundations of His building on Moses and Aaron, brothers. But as the grace of the New Testament is more abundant than that of the Old, therefore the first people were built upon one pair of brethren, but the new people upon two. They were washing their nets, a proof of the most extreme indigence; they repaired the old because they had not whence they should buy new. And what shows their great filial piety, in this their great poverty they deserted not their father, but carried him with them in their vessel, not that he might aid in their labor, but have the enjoyment of his sons' presence.

CHRYS. It is no small sign of goodness, to bear poverty easily, to live by honest labor, to be bound together by virtue of affection, to keep their poor father with them, and to toil in his service.

PSEUD-CHRYS. We may not dare to consider the former disciples as more quick to preach, because they were casting their nets; and these latter as less active, because they were yet making ready only; for it is Christ alone that may know their differences. But perhaps we may say that the first were casting their nets, because Peter preached the Gospel, but committed it not to paper the others were making ready their nets, because John composed a Gospel. He called them together, for by their abode they were fellow-townsmen, in affection attached, in profession agreed, and united by brotherly tenderness. He called them then at once, that united by so many common blessings they might not be separated by a separate call.

CHRYS. He made no promise to them when he called them, as he had to the former, for the obedience of the first had made the way plain for them. Besides, they had heard many things concerning Him, as being friends and townsmen of the others.

PSEUDO-CHRYS. There are three things which we must leave who would come to Christ; carnal actions, which are signified in the fishing nets; worldly substance, in the ship; parents, which are signified in their father. They left their own vessel, that they might become governors of the vessel of the Church; they left their nets, as having no longer to draw out fishes on to the earthly shore, but men to the heavenly; they left their father, that they might become the spiritual fathers of all.

HILARY; By this that they left their occupation and their father's house we are taught, that when we would follow Christ we should not be holden of the cares of secular life, or of the society of the paternal mansion.

REMIG. Mystically, by the sea is figured this world, because of its bitterness and its tossing waves. Galilee is interpreted, 'rolling' or 'a wheel,' and shows time changeableness of the world. Jesus walked by the sea when he came to us by incarnation, for He took on Him of the Virgin not time flesh of sin, but the likeness of the flesh of sin. By the two brothers, two people are signified born of one God their Father; He saw them when he looked on them in His mercy. In Peter, (which is interpreted 'owning,') who is called Simon, (i.e. obedient,) is signified the Jewish nation, who acknowledged God in the Law, and obeyed His commandments; Andrew, which is interpreted 'manly' or 'graceful,' signifies the Gentiles, who after they had come to the knowledge of God, manfully abode in the faith. He called us His people when He sent the preachers into the world, saying, Follow me; that is, leave the deceiver, follow your Creator. Of both people there were made fishers of men, that is, preachers. Leaving their ships, that is, carnal desires, and their nets, that is, love of the world, they followed Christ. By James is understood the Jewish nation, which through their knowledge of God overthrew the Devil; by John the Gentile world, which was saved of grace alone. Zebedee whom they leave, (the name is interpreted flying or falling,) signifies the world which passes away , and the Devil who fell from Heaven. By Peter and Andrew casting their net into the sea, are meant those who in their early youth are called by the Lord, while from the vessel of their body they cast time nets of carnal concupiscence into the sea of this world. By James and John mending their nets are signified those who after sin before adversity come to Christ recovering what they had lost.

RABAN. The two vessels signify the two Churches; the one was called out of the circumcision, the other out of the uncircumcision. Any one who believes becomes Simon, i.e. obedient to God; Peter by acknowledging his sin, Andrew by enduring labors manfully, James by Overcoming vices, and John that he may ascribe the whole to God's grace. The calling of four only is mentioned, as those preachers by whom God will call the four quarters of the world.

HILARY; Or, the number that was to be of the Evangelists is figured.

REMIG. Also, the four principal Virtues are here designed; Prudence, in Peter, from his confession of God; Justice, we may refer to Andrew for his manful deeds; Fortitude, to James, for his overthrow of the Devil; Temperance, to John, for the working in him of divine grace.

AUG. It might move inquiry, why John relates that near Jordan, not in Galilee, Andrew followed the Lord with another whose naming he does not mention; and again, that Peter received that name from the Lord. Whereas the other three Evangelists write that they were called from their fishing, sufficiently agreeing with one another, especially Matthew and Mark; Luke not naming Andrew, who is however understood to have been in the same vessel with him. There is a further seeming discrepancy, that in Luke it is to Peter only that it is said, Henceforth you shall catch men; Matthew and Mark write that it was said to both. As to the different account in John, it should be carefully considered, and it will be found that it is a different time, place, and calling that is there spoken of. For Peter and Andrew had not so seen Jesus at the Jordan that they adhered inseparably ever after, but so as only to have known who he was, and wondering at Him to have gone their way. Perhaps he is returning back to something he had omitted, for he proceeds without marking any difference of time, As he walked by the sea of Galilee. It may be further asked, how Matthew and Mark relate that He called them separately two and two, when Luke relates that James and John being partners of Peter were called as it were to aid him, and bringing their barks to land followed Christ. We may then understand that the narrative of Luke relates to a prior time, after which they returned to their fishing as usual. For it had not been said to Peter that he should no more catch fishes, as he did do so again after the resurrection, but that he should catch men. Again, at a time after this happened that call of which Matthew and Mark speak; for they draw their ships to land to follow Him, not as careful to return again, but only anxious to follow Him when He bids them.

23. And Jesus went about all Galilee, teaching in their Synagogues, and preaching the Gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people.

PSEUD-CHRYS. Kings, when about to go to war with their enemies, first gather an army, and so go out to battle; thus the Lord when about to war against the Devil, first collected Apostles, and then began to preach the Gospel.

REMIG. An example of life for doctors; that they should not be inactive, they are instructed in these words, And Jesus went about.

PSEUD-CHRYS. Because they being weak could not come to their physician, he as a zealous Physician went about to visit those who had any grievous sickness; The Lord went round the several regions, and after His example the pastors of each region ought to go round to study the several dispositions of their people, that for the remedy of each disease some medicine may be found in the Church.

REMIG. That they should not be acceptors of persons the preachers are instructed in what follows, the whole of Galilee. That they should not go about empty, by the word teaching. That they should seek to benefit not few but many, in what follows, in their synagogues.

CHRYS. By which too He showed the Jews that he came not as an enemy of God, or a seducer of souls, but as consenting with his Father.

REMIG. That they should not preach error nor fable, but sound doctrine, is inculcated in the words, preaching the Gospel of the kingdom. 'Teaching' and 'preaching' differ; teaching refers to things present, preaching to things to come; He taught present commandments and preached future promises.

PSEUD-CHRYS. Or, he taught natural righteousness, those things which natural reason teaches, as chastity, humility, and the like, which all men of themselves see to be goods. Such things are necessary to be taught not so much for the sake of making them known as for stirring the heart. For beneath the prevalence of carnal delights the knowledge of natural righteousness sleeps forgotten. When then a teacher begins to denounce carnal sins, his teaching does not bring up a new knowledge, but recalls to memory one that had been forgotten. But He preached the Gospel, in telling of good things which the ancients had manifestly not heard of, as the happiness of heaven, the resurrection of the dead, and the like. Or, He taught by interpreting the prophecies concerning himself; He preached by declaring the benefits that were to come from Himself.

REMIG. That the teacher should study to commend his teaching by his own virtuous conduct is conveyed in those words, healing every sort of disease and malady among the people; maladies of the body, diseases of the soul.

PSEUD-CHRYS. Or, by disease we may understand any passion of the mind, as avarice, lust, and such like, by malady unbelief, that is, weakness of faith. Or, the diseases are the more grievous pains of the body, the maladies the slighter. As he cured the bodily pains by virtue of His divine power, so he cured the spiritual by the word of His mercy. He first teaches, and then performs the cures, for two reasons. First, that what is needed most may come first; for it is the word of holy instruction, and not miracles, that edify the soul. Secondly, because teaching is commended by miracles, not the converse.

CHRYS. We must consider that when some great change is being wrought, as the introduction of a new polity, God is accustomed to work miracles, giving pledges of His power to those who are to receive His laws. Thus when he would make man, he first created a world, and then at length gave man in paradise a law. When he would dispense a law to the holy Noah, he showed truly great wonders; and again when he was about to ordain the Law for the Jews, he first showed great prodigies, and then at length gave them the commandments. So now when about to introduce a sublime discipline of life, He first provided a sanction to His instructions by mighty signs, because the eternal kingdom He preached was not seen, by the things which did appear, he made sure that which as yet did not appear.

Catena Aurea Matthew 4
9 posted on 01/26/2020 11:44:47 AM PST by annalex (fear them not)
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To: annalex

Christ the Savior

"I give you new commandment: love one another, and love your enemies, and do good to those who hate you"

10 posted on 01/26/2020 11:48:26 AM PST by annalex (fear them not)
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To: All

Pray for Pope Francis.

11 posted on 01/26/2020 1:37:32 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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It's time to kneel down and pray for our nation (Sacramental Marriage)
12 posted on 01/26/2020 5:52:15 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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Perpetual Novena for the Nation (Ecumenical)
Novena asking for St Michael The Archangel to stand with us and bring us victory
13 posted on 01/26/2020 5:53:09 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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Prayers for The Religion Forum (Ecumenical)
14 posted on 01/26/2020 5:53:39 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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7 Powerful Ways to Pray for Christians Suffering in the Middle East
15 posted on 01/26/2020 5:54:07 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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Pray the Rosary!

50 Boko Haram Islamic Radicals Killed; 1,000 Hostages, Women and Children, Rescued in Nigeria
Nigeria: In the Face of Ongoing Islamist Attacks, the Faith is Growing
US Promises to Help Nigeria Exterminate Boko Haram
Is This Bishop Right about the Rosary Conquering Boko Haram? [Catholic Caucus]
Why Boko Haram and ISIS Target Women
Report reveals scale of Boko Haram violence inflictef on Nigerian Catholics
Military evacuating girls, women rescued from Boko Haram
Echos of Lepanto Nigerian bishop says rosary will bring down Boko Harm
After vision of Christ, Nigerian bishop says rosary will bring down Boko Haram (Catholic Caucus)
Nigerian Bishop Says Christ Showed Him How to Beat Islamic Terror Group

16 posted on 01/26/2020 5:54:35 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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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.

17 posted on 01/26/2020 5:56:54 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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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]

18 posted on 01/26/2020 5:57:26 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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St. Michael the Archangel


St. Michael, the Archangel, defend us in battle
Be our protection against the wickedness
and snares of the devil;
May God rebuke him, we humbly pray,
and do thou, O Prince of the heavenly host,
by the power of God,
Cast into hell Satan and all the evil spirits
who prowl through the world seeking the ruin of souls.

19 posted on 01/26/2020 5:58:06 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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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.






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.

20 posted on 01/26/2020 5:58:51 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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