A pharisee and a publican
Basilica of St. Apollinare Nuovo
late 5th-early 6th century
Ravenna
Posted on 02/10/2020 8:28:58 PM PST by Salvation
Solomon stood before the altar of the LORD
in the presence of the whole community of Israel,
and stretching forth his hands toward heaven,
he said, “LORD, God of Israel,
there is no God like you in heaven above or on earth below;
you keep your covenant of mercy with your servants
who are faithful to you with their whole heart.
“Can it indeed be that God dwells on earth?
If the heavens and the highest heavens cannot contain you,
how much less this temple which I have built!
Look kindly on the prayer and petition of your servant, O LORD, my God,
and listen to the cry of supplication which I, your servant,
utter before you this day.
May your eyes watch night and day over this temple,
the place where you have decreed you shall be honored;
may you heed the prayer which I, your servant, offer in this place.
Listen to the petitions of your servant and of your people Israel
which they offer in this place.
Listen from your heavenly dwelling and grant pardon.”
R. (2) How lovely is your dwelling place, Lord, mighty God!
My soul yearns and pines
for the courts of the LORD.
My heart and my flesh
cry out for the living God.
R. How lovely is your dwelling place, Lord, mighty God!
Even the sparrow finds a home,
and the swallow a nest
in which she puts her young—
Your altars, O LORD of hosts,
my king and my God!
R. How lovely is your dwelling place, Lord, mighty God!
Blessed they who dwell in your house!
continually they praise you.
O God, behold our shield,
and look upon the face of your anointed.
R. How lovely is your dwelling place, Lord, mighty God!
I had rather one day in your courts
than a thousand elsewhere;
I had rather lie at the threshold of the house of my God
than dwell in the tents of the wicked.
R. How lovely is your dwelling place, Lord, mighty God!
R. Alleluia, alleluia.
Incline my heart, O God, to your decrees;
and favor me with your law.
R. Alleluia, alleluia.
When the Pharisees with some scribes who had come from Jerusalem
gathered around Jesus,
they observed that some of his disciples ate their meals
with unclean, that is, unwashed, hands.
(For the Pharisees and, in fact, all Jews,
do not eat without carefully washing their hands,
keeping the tradition of the elders.
And on coming from the marketplace
they do not eat without purifying themselves.
And there are many other things that they have traditionally observed,
the purification of cups and jugs and kettles and beds.)
So the Pharisees and scribes questioned him,
“Why do your disciples not follow the tradition of the elders
but instead eat a meal with unclean hands?”
He responded,
“Well did Isaiah prophesy about you hypocrites,
as it is written:
This people honors me with their lips,
but their hearts are far from me;
In vain do they worship me,
teaching as doctrines human precepts.
You disregard God’s commandment but cling to human tradition.”
He went on to say,
“How well you have set aside the commandment of God
in order to uphold your tradition!
For Moses said,
Honor your father and your mother,
and Whoever curses father or mother shall die.
Yet you say,
‘If someone says to father or mother,
“Any support you might have had from me is qorban”’
(meaning, dedicated to God),
you allow him to do nothing more for his father or mother.
You nullify the word of God
in favor of your tradition that you have handed on.
And you do many such things.”
For the readings of the Optional Memorial of Our Lady of Lourdes, please go here.
KEYWORDS: catholic; mk7; orodinarytime; prayer; saints;
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From: 1 Kings 8:22-23, 27-30
Solomon’s Dedication Prayer (Continuation)
[27] ”But will God indeed dwell on the earth? Behold, heaven and the highest heaven cannot contain thee; how much less this house which I have built! [28] Yet have regard to the prayer of thy servant and to his supplication, O LORD my God, hearkening to the cry and to the prayer which thy servant prays before thee this day; [29] that thy eyes may be open night and day toward this house, the place of which thou hast said, ‘My name shall be there,’ that thou mayest hearken to the prayer which thy servant offers toward this place. [30] And hearken thou to the supplication of thy servant and of thy people Israel, when they pray toward this place; yea, hear thou in heaven thy dwelling place; and when thou hearest, forgive.”
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Commentary:
8:14-61. This long prayer of Solomon, the centerpiece of the Dedication of the temple, has three parts to it: the first is a blessing (an act of thanksgiving to God) for having fulfilled his promise (vv. 15-21); the second is a supplication for the successors of David, for all the people, and even for foreigners resident in the country (vv. 22-53); and the third, a blessing of Israel (v. 55), with a further supplication on its behalf (vv. 56-61): “The Temple of Jerusalem, the house of prayer that David wanted to build, will be the work of his son, Solomon. The prayer at the dedication of the Temple relies on God’s promise and covenant, on the active presence of his name among his People, recalling his mighty deeds at the Exodus. The king lifts his hands toward heaven and begs the Lord, on his own behalf, on behalf of the entire people and of the generations yet to come, for the forgiveness of their sins and for their daily needs, so that the nations may know that He is the only God and that the heart of his people may belong wholly and entirely to him” (”Catechism of the Catholic Church”, 2580).
8:22-53 The prayer properly speaking begins by proclaiming the greatness of the God of Israel and his fidelity in keeping his promises. But the speaker, Solomon, immediately finds himself confronted by the mysteriousness of God: God transcends all things (he is the creator of heaven and earth) yet he condescends to dwelt in this temple. How is that possible? God is really in heaven (Solomon goes on to assert) but he is also at the same time, in some way, in the temple, where he has wanted “his name” to be (v. 29), that is, he himself in person. Therefore (the prayer goes on to say), God hearkens from heaven when man prays to him in that temple.
The temple is depicted as a place more of prayer than of offerings, and the attitude of a person when he goes to the temple and when he prays should be one of true and profound conversion—acknowledgment that his sin is the cause of his misfortune. Thus, Solomon’s prayer is in line with the teaching andspirit of the book of Deuteronomy. Its teaching includes the conviction that, through prayer, man is delivered from evil, because God always forgives him. This aspect of prayer is worth emphasizing because, as John Paul II has written, “’Conversion’ and ‘contrition’ are often considered under the aspect of the undeniable demands which they involve and under the aspect of the mortification which they impose for the purpose of bringing about a radical change of life. But we do well to recall and emphasize the fact that ‘contrition’ and ‘conversion’ are even more a drawing near to the holiness of God, a rediscovery of one’s true identity which has been upset and disturbed by sin,a liberation in the very depth of the self and thus a regaining of lost joy, the joy of being saved (cf. Ps 51:12), which the majority of people in our time are no longer capable of experiencing” (”Reconciiliatio El Paenitentia”, 31, 3).
From: Mark 7:1-13
The Tradition of the Elders
[9] And He said to them, “You have a fine way of rejecting the commandment of God, in order to keep your tradition! [10] For Moses said, “Honor your father and your mother’; and `He who speaks evil of father or mother, let him surely die’; [11] but you say, `If a man tells his father or his mother, What you would have gained from me is Corban’ (that is, given to God)—[12] then you no longer permit him to do anything for his father or mother, [13] thus making void the word of God through your tradition which you hand on. And many such things you do.”
***********************************************************************
Commentary:
1-2. Hands were washed not for reasons of hygiene or good manners but because the custom had religious significance: it was a rite of purification. In Exodus 30:17ff the Law of God laid down how priests should wash before offering sacrifice. Jewish tradition had extended this to all Jews before every meal, in an effort to give meals a religious significance, which was reflected in the blessings which marked the start of meals. Ritual purification was a symbol of the moral purity a person should have when approaching God (Psalm 24:3ff; 51:4 and 9); but the Pharisees had focused on the mere external rite. Therefore Jesus restores the genuine meaning of these precepts of the Law, whose purpose is to teach the right way to render homage to God (cf. John 4:24).
3-5. We can see clearly from this text that very many of those to whom St. Mark’s Gospel was first addressed were Christians who had been pagans and were unfamiliar with Jewish customs. The Evangelist explains these customs in some detail, to help them realize the significance of the events and teachings reported in the Gospel story.
Similarly, Sacred Scripture needs to be preached and taught in a way which puts it within reach of its hearers. This is why Vatican II teaches that “it is for the bishops suitable to instruct the faithful [...] by giving them translations of the sacred texts which are equipped with necessary and really adequate explanations. Thus the children of the Church can familiarize themselves safely and profitably with the Sacred Scriptures, and become steeped in their spirit” (”Dei Verbum”, 25).
11-13. For an explanation of this text cf. note on Mt. 15:5-6. Jesus Christ, who is the authentic interpreter of the Law, because as God He is its author, explains the scope of the fourth commandment and points out the mistakes made by the Jewish casuistry. There were many other occasions when He corrected mistaken interpretations offered by the Jewish teachers: for example, when He recalls that phrase of the Old Testament, “Go and learn what this means, I desire mercy, and not sacrifice” (Hosea 6:6, 1 Samuel 15:22; Sirach 35:4) in Matthew 9:13.
[The note on Matthew 15:5-6 states:
5-6. Over the years teachers of the Law (scribes) and priests of the temple had distorted the true meaning of the fourth commandment. In Jesus’ time, they were saying that people who contributed to the temple in cash or in kind were absolved from supporting their parents: it would be sacrilegious for parents to lay claim to this “corban” (offerings for the altar). People educated in this kind of thinking felt that they were keeping the fourth commandment—in fact, fulfilling it in the best way possible—and they were praised for their piety by the religious leaders of the nation. But what in fact it meant was that, under the cloak of piety, they were leaving elderly parents to fend for themselves. Jesus, who is Messiah and God, is the one who can correctly interpret the Law. Here He explains the proper scope of the fourth commandment, exposing the error of Jewish practice at the time.
For Christians, therefore, the fourth commandment includes affectionate help of parents if they are old or needy, even if one has other family, social or religious obligations to attend to. Children should check regularly on whether they are looking after their parents properly.]
Liturgical Colour: Green.
| First reading |
|---|
| 1 Kings 8:22-23,27-30 © |
| Responsorial Psalm |
|---|
| Psalm 83(84):3-5,10-11 © |
| Gospel Acclamation | Ps118:24 |
|---|
| Or: | Ps118:36,29 |
|---|
| Gospel | Mark 7:1-13 © |
|---|
| Mark | |||
| English: Douay-Rheims | Latin: Vulgata Clementina | Greek NT: Byzantine/Majority Text (2000) | |
| Mark 7 |
|||
| 1. | AND there assembled together unto him the Pharisees and some of the scribes, coming from Jerusalem. | Et conveniunt ad eum pharisæi, et quidam de scribis, venientes ab Jerosolymis. | και συναγονται προς αυτον οι φαρισαιοι και τινες των γραμματεων ελθοντες απο ιεροσολυμων |
| 2. | And when they had seen some of his disciples eat bread with common, that is, with unwashed hands, they found fault. | Et cum vidissent quosdam ex discipulis ejus communibus manibus, id est non lotis, manducare panes, vituperaverunt. | και ιδοντες τινας των μαθητων αυτου κοιναις χερσιν τουτ εστιν ανιπτοις εσθιοντας αρτους εμεμψαντο |
| 3. | For the Pharisees, and all the Jews eat not without often washing their hands, holding the tradition of the ancients: | Pharisæi enim, et omnes Judæi, nisi crebro laverint manus, non manducant, tenentes traditionem seniorum : | οι γαρ φαρισαιοι και παντες οι ιουδαιοι εαν μη πυγμη νιψωνται τας χειρας ουκ εσθιουσιν κρατουντες την παραδοσιν των πρεσβυτερων |
| 4. | And when they come from the market, unless they be washed, they eat not: and many other things there are that have been delivered to them to observe, the washings of cups and of pots, and of brazen vessels, and of beds. | et a foro nisi baptizentur, non comedunt : et alia multa sunt, quæ tradita sunt illis servare, baptismata calicum, et urceorum, et æramentorum, et lectorum : | και απο αγορας εαν μη βαπτισωνται ουκ εσθιουσιν και αλλα πολλα εστιν α παρελαβον κρατειν βαπτισμους ποτηριων και ξεστων και χαλκιων και κλινων |
| 5. | And the Pharisees and scribes asked him: Why do not thy disciples walk according to the tradition of the ancients, but they eat bread with common hands? | et interrogabant eum pharisæi et scribæ : Quare discipuli tui non ambulant juxta traditionem seniorum, sed communibus manibus manducant panem ? | επειτα επερωτωσιν αυτον οι φαρισαιοι και οι γραμματεις δια τι οι μαθηται σου ου περιπατουσιν κατα την παραδοσιν των πρεσβυτερων αλλα ανιπτοις χερσιν εσθιουσιν τον αρτον |
| 6. | But he answering, said to them: Well did Isaias prophesy of you hypocrites, as it is written: This people honoureth me with their lips, but their heart is far from me. | At ille respondens, dixit eis : Bene prophetavit Isaias de vobis hypocritis, sicut scriptum est : Populus hic labiis me honorat, cor autem eorum longe est a me : | ο δε αποκριθεις ειπεν αυτοις οτι καλως προεφητευσεν ησαιας περι υμων των υποκριτων ως γεγραπται ουτος ο λαος τοις χειλεσιν με τιμα η δε καρδια αυτων πορρω απεχει απ εμου |
| 7. | And in vain to they worship me, teaching doctrines and precepts of men. | in vanum autem me colunt, docentes doctrinas, et præcepta hominum. | ματην δε σεβονται με διδασκοντες διδασκαλιας ενταλματα ανθρωπων |
| 8. | For leaving the commandment of God, you hold the tradition of men, the washing of pots and of cups: and many other things you do like to these. | Relinquentes enim mandatum Dei, tenetis traditionem hominum, baptismata urceorum et calicum : et alia similia his facitis multa. | αφεντες γαρ την εντολην του θεου κρατειτε την παραδοσιν των ανθρωπων βαπτισμους ξεστων και ποτηριων και αλλα παρομοια τοιαυτα πολλα ποιειτε |
| 9. | And he said to them: Well do you make void the commandment of God, that you may keep your own tradition. | Et dicebat illis : Bene irritum facitis præceptum Dei, ut traditionem vestram servetis. | και ελεγεν αυτοις καλως αθετειτε την εντολην του θεου ινα την παραδοσιν υμων τηρησητε |
| 10. | For Moses said: Honor thy father and thy mother; and He that shall curse father or mother, dying let him die. | Moyses enim dixit : Honora patrem tuum, et matrem tuam. Et : Qui maledixerit patri, vel matri, morte moriatur. | μωσης γαρ ειπεν τιμα τον πατερα σου και την μητερα σου και ο κακολογων πατερα η μητερα θανατω τελευτατω |
| 11. | But you say: If a man shall say to his father or mother, Corban, (which is a gift,) whatsoever is from me, shall profit thee. | Vos autem dicitis : Si dixerit homo patri, aut matri, Corban (quod est donum) quodcumque ex me, tibi profuerit : | υμεις δε λεγετε εαν ειπη ανθρωπος τω πατρι η τη μητρι κορβαν ο εστιν δωρον ο εαν εξ εμου ωφεληθης |
| 12. | And further you suffer him not to do any thing for his father or mother, | et ultra non dimittitis eum quidquam facere patri suo, aut matri, | και ουκετι αφιετε αυτον ουδεν ποιησαι τω πατρι αυτου η τη μητρι αυτου |
| 13. | Making void the word of God by your own tradition, which you have given forth. And many other such like things you do. | rescindentes verbum Dei per traditionem vestram, quam tradidistis : et similia hujusmodi multa facitis. | ακυρουντες τον λογον του θεου τη παραδοσει υμων η παρεδωκατε και παρομοια τοιαυτα πολλα ποιειτε |
On December 8, 1854, Pope Pius IX proclaimed the dogma of the Immaculate Conception in the apostolic constitution Ineffabilis Deus. A little more than three years later, on February 11, 1858, a young lady appeared to Bernadette Soubirous. This began a series of visions. During the apparition on March 25, the lady identified herself with the words: “I am the Immaculate Conception.”
Bernadette was a sickly child of poor parents. Their practice of the Catholic faith was scarcely more than lukewarm. Bernadette could pray the Our Father, the Hail Mary and the Creed. She also knew the prayer of the Miraculous Medal: “O Mary conceived without sin.”
During interrogations Bernadette gave an account of what she saw. It was “something white in the shape of a girl.” She used the word aquero, a dialect term meaning “this thing.” It was “a pretty young girl with a rosary over her arm.” Her white robe was encircled by a blue girdle. She wore a white veil. There was a yellow rose on each foot. A rosary was in her hand. Bernadette was also impressed by the fact that the lady did not use the informal form of address (tu), but the polite form (vous). The humble virgin appeared to a humble girl and treated her with dignity.
Through that humble girl, Mary revitalized and continues to revitalize the faith of millions of people. People began to flock to Lourdes from other parts of France and from all over the world. In 1862 Church authorities confirmed the authenticity of the apparitions and authorized the cult of Our Lady of Lourdes for the diocese. The Feast of Our Lady of Lourdes became worldwide in 1907.
Lourdes has become a place of pilgrimage and healing, but even more of faith. Church authorities have recognized over 60 miraculous cures, although there have probably been many more. To people of faith this is not surprising. It is a continuation of Jesus’ healing miracles—now performed at the intercession of his mother. Some would say that the greater miracles are hidden. Many who visit Lourdes return home with renewed faith and a readiness to serve God in their needy brothers and sisters.
There still may be people who doubt the apparitions of Lourdes. Perhaps the best that can be said to them are the words that introduce the film The Song of Bernadette: “For those who believe in God, no explanation is necessary. For those who do not believe, no explanation is possible.”
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We thank you, God our Father, for those who have responded to your call to priestly ministry.
Accept this prayer we offer on their behalf: Fill your priests with the sure knowledge of your love.
Open their hearts to the power and consolation of the Holy Spirit.
Lead them to new depths of union with your Son.
Increase in them profound faith in the Sacraments they celebrate as they nourish, strengthen and heal us.
Lord Jesus Christ, grant that these, your priests, may inspire us to strive for holiness by the power of their example, as men of prayer who ponder your word and follow your will.
O Mary, Mother of Christ and our mother, guard with your maternal care these chosen ones, so dear to the Heart of your Son.
Intercede for our priests, that offering the Sacrifice of your Son, they may be conformed more each day to the image of your Son, our Lord and Savior, Jesus Christ. Amen.
Saint John Vianney, universal patron of priests, pray for us and our priests
This icon shows Jesus Christ, our eternal high priest.
The gold pelican over His heart represents self-sacrifice.
The border contains an altar and grapevines, representing the Mass, and icons of Melchizedek and St. Jean-Baptiste Vianney.
Melchizedek: king of righteousness (left icon) was priest and king of Jerusalem. He blessed Abraham and has been considered an ideal priest-king.
St. Jean-Baptiste Vianney is the patron saint of parish priests.
1. Sign of the Cross: In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
2. The Apostles Creed: I BELIEVE in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God, the Father Almighty; from there He shall come to judge the living and the dead.
I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.
3. The Lord's Prayer: OUR Father, who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.
4. (3) Hail Mary: HAIL Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and in the hour of our death. Amen. (Three times)
5. Glory Be: GLORY be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.
6. Fatima Prayer: Oh, my Jesus, forgive us our sins, save us from the fires of hell, lead all souls to heaven, especially those in most need of your mercy.
Announce each mystery, then say 1 Our Father, 10 Hail Marys, 1 Glory Be and 1 Fatima prayer. Repeat the process with each mystery.
End with the Hail Holy Queen:
Hail, Holy Queen, Mother of Mercy, our life, our sweetness and our hope! To thee do we cry, poor banished children of Eve! To thee do we send up our sighs, mourning and weeping in this vale of tears! Turn then, most gracious advocate, thine eyes of mercy towards us; and after this, our exile, show unto us the blessed fruit of thy womb, Jesus!
O clement, O loving, O sweet Virgin Mary! Pray for us, O holy Mother of God, that we may be made worthy of the promises of Christ.
Final step -- The Sign of the Cross
The Mysteries of the Rosary By tradition, Catholics meditate on these Mysteries during prayers of the Rosary. The biblical references follow each of the Mysteries below.
The Sorrowful Mysteries
(Tuesdays and Fridays)
1. The Agony in the Garden (Matthew 26:36-46, Luke 22:39-46) [Spiritual fruit - God's will be done]
2. The Scourging at the Pillar (Matthew 27:26, Mark 15:15, John 19:1) [Spiritual fruit - Mortification of the senses]
3. The Crowning with Thorns (Matthew 27:27-30, Mark 15:16-20, John 19:2) [Spiritual fruit - Reign of Christ in our heart]
4. The Carrying of the Cross (Matthew 27:31-32, Mark 15:21, Luke 23:26-32, John 19:17) [Spiritual fruit - Patient bearing of trials]
5. The Crucifixion (Matthew 27:33-56, Mark 15:22-39, Luke 23:33-49, John 19:17-37) [Spiritual fruit - Pardoning of Injuries]
St. Michael the Archangel
~ PRAYER ~
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.
Amen
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