Basilica of St. Francis of Assisi, Assisi, Italy
Posted on 01/21/2021 11:30:06 PM PST by Cronos
Liturgical Colour: Green.
| First reading | Hebrews 8:6-13 © |
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| Responsorial Psalm |
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| Psalm 84(85):8,10-14 © |
| Gospel Acclamation | cf.2Th2:14 |
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| Or: | 2Co5:19 |
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| Gospel | Mark 3:13-19 © |
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The readings on this page are from the Jerusalem Bible, which is used at Mass in most of the English-speaking world. The New American Bible readings, which are used at Mass in the United States, are available in the Universalis apps, programs and downloads.
You can also view this page with the Gospel in Greek and English.
catholic; mk3; ordinarytime; prayer;
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| Mark | ||||
| English: Douay-Rheims | Latin: Vulgata Clementina | Greek NT: Byzantine/Majority Text (2000) | Italian: Riveduta Bible (1927) | |
| 13. | And going up into a mountain, he called unto him whom he would himself: and they came to him. | Et ascendens in montem vocavit ad se quos voluit ipse : et venerunt ad eum. | και αναβαινει εις το ορος και προσκαλειται ους ηθελεν αυτος και απηλθον προς αυτον | Poi Gesù salì sul monte e chiamò a sé quei ch’egli stesso volle, ed essi andarono a lui. |
| 14. | And he made that twelve should be with him, and that he might send them to preach. | Et fecit ut essent duodecim cum illo : et ut mitteret eos prædicare. | και εποιησεν δωδεκα ινα ωσιν μετ αυτου και ινα αποστελλη αυτους κηρυσσειν | E ne costituì dodici per tenerli con sé |
| 15. | And he gave them power to heal sicknesses, and to cast out devils. | Et dedit illis potestatem curandi infirmitates et ejiciendi dæmonia. | και εχειν εξουσιαν θεραπευειν τας νοσους και εκβαλλειν τα δαιμονια | e per mandarli a predicare con la potestà di cacciare i demoni. |
| 16. | And to Simon he gave the name Peter: | Et imposuit Simoni nomen Petrus : | και επεθηκεν τω σιμωνι ονομα πετρον | Costituì dunque i dodici, cioè: Simone, al quale mise nome Pietro; |
| 17. | And James the son of Zebedee, and John the brother of James; and he named them Boanerges, which is, The sons of thunder: | et Jacobum Zebedæi, et Joannem fratrem Jacobi, et imposuit eis nomina Boanerges, quod est, Filii tonitrui : | και ιακωβον τον του ζεβεδαιου και ιωαννην τον αδελφον του ιακωβου και επεθηκεν αυτοις ονοματα βοανεργες ο εστιν υιοι βροντης | e Giacomo di Zebedeo e Giovanni fratello di Giacomo, ai quali pose nome Boanerges, che vuol dire figliuoli del tuono; |
| 18. | And Andrew and Philip, and Bartholomew and Matthew, and Thomas and James of Alpheus, and Thaddeus, and Simon the Cananean: | et Andræam, et Philippum, et Bartholomæum, et Matthæum, et Thomam, et Jacobum Alphæi, et Thaddæum, et Simonem Cananæum, | και ανδρεαν και φιλιππον και βαρθολομαιον και ματθαιον και θωμαν και ιακωβον τον του αλφαιου και θαδδαιον και σιμωνα τον κανανιτην | e Andrea e Filippo e Bartolomeo e Matteo e Toma e Giacomo di Alfeo e Taddeo e Simone il Cananeo |
| 19. | And Judas Iscariot, who also betrayed him. | et Judas Iscariotem, qui et tradidit illum. | και ιουδαν ισκαριωτην ος και παρεδωκεν αυτον και ερχονται εις οικον | e Giuda Iscariot quello che poi lo tradì. |
3:13–19
13. And he goeth up into a mountain, and calleth unto him whom he would: and they came unto him.
14. And he ordained twelve, that they should be with him, and that he might send them forth to preach,
15. And to have power to heal sicknesses, and to cast out devils:
16. And Simon he surnamed Peter;
17. And James the son of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:
18. And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphæus, and Thaddæus, and Simon the Canaanite,
19. And Judas Iscariot, which also betrayed him.
BEDE. (in Marc. i. 16) After having forbidden the evil spirits to preach Him, He chose holy men, to cast out the unclean spirits, and to preach the Gospel; wherefore it is said, And he went up into a mountain, &c. (Luke 6)
THEOPHYLACT. Luke, however, says that He went up to pray, for after the shewing forth of miracles He prays, teaching us that we should give thanks, when we obtain any thing good, and refer it to Divine grace.
PSEUDO-CHRYSOSTOM. (Vict. Ant. e Cat. in Marc.) He also instructs the Prelates of the Church to pass the night in prayer before they ordain, that their office be not impeded. When therefore, according to Luke, it was day, He called whom He would; for there were many who followed Him.
BEDE. (ubi sup.) For it was not a matter of their choice and zeal, but of Divine condescension and grace, that they should be called to the Apostleship. The mount also in which the Lord chose His Apostles, shews the lofty righteousness in which they were to be instructed, and which they were about to preach to men.
PSEUDO-JEROME. Or spiritually, Christ is the mount, from which living waters flow, and milk is procured for the health of infants; whence the spiritual feast of fat things is made known, and whatsoever is believed to be most highly good is established by the grace of that Mountain. Those therefore who are highly exalted in merits and in words are called up into a mountain, that the place may correspond to the loftiness of their merits. It goes on: And they came unto him, &c. For the Lord loved the beauty of Jacob, (Ps. 46 Vulg.) that they might sit upon twelve thrones, judging the twelve tribes of Israel, (Matt. 19:28) who also in bands of threes and fours watch around the tabernacle of the Lord, and carry the holy words of the Lord, bearing them forward on their actions, as men do burdens on their shoulders.
BEDE. (ubi sup.) For as a sacrament of this the children of Israel once used to encamp about the Tabernacle, so that on each of the four sides of the square three tribes were stationed. Now three times four are twelve, and in three bands of four the Apostles were sent to preach, that through the four quarters of the whole world they might baptize the nations in the name of the Father, the Son, and the Holy Ghost. It goes on: And he gave them power, &c. That is, in order that the greatness of their deeds might bear witness to the greatness of their heavenly promises, and that they, who preached unheard-of things, might do unheard-of actions.
THEOPHYLACT. Further, He gives the names of the Apostles, that the true Apostles might be known, so that men might avoid the false. And therefore it continues: And Simon he surnamed Cephas.
AUGUSTINE. (de Con. Evan. ii. 17) But let no one suppose that Simon now received his name and was called Peter, for thus he would make Mark contrary to John, who relates that it had been long before said unto him, Thou shalt be called Cephas. (John 1:42) But Mark gives this account by way of recapitulation; for as he wished to give the names of the twelve Apostles, and was obliged to call him Peter, his object was to intimate briefly, that he was not called this originally, but that the Lord gave him that name.
BEDE. (ubi sup.) And the reason that the Lord willed that he should at first be called otherwise, was that from the change itself of the name, a mystery might be conveyed to us. Peter then in Latin or in Greek means the same thing as Cephas in Hebrew, and in each language the name is drawn from a stone. Nor can it be doubted that is the rock of which Paul spoke, And this rock was Christ. (1 Cor. 10:4) For as Christ was the true light, and allowed also that the Apostles should be called the light of the world, (Matt. 5:14.) so also to Simon, who believed on the rock Christ, He gave the name of Rock.
PSEUDO-JEROME. Thus from obedience, which Simon signifies, the ascent is made to knowledge, which is meant by Peter. It goes on: And James the son of Zebedee, and John his brother.
BEDE. (ubi sup.) We must connect this with what went before, He goeth up into a mountain, and calleth.
PSEUDO-JEROME. Namely, James who has supplanted all the desires of the flesh, and John, who received by grace what others held by labour. There follows: And he surnamed them, Boanerges. (Gen. 27:36. v. Aur. Cat. in Matt. 10:2)
PSEUDO-CHRYSOSTOM. (Vict. Ant. e Cat. in Marc.) He calls the sons of Zebedee by this name, because they were to spread over the world the mighty and illustrious decrees of the Godhead.
PSEUDO-JEROME. Or by this the lofty merit of the three mentioned above is shewn, who merited to hear in the mountain the thunders of the Father, when he proclaimed in thunder through a cloud concerning the Son, This is my beloved Son; that they also through the cloud of the flesh and the fire of the word1, (Matt. 17:1) might as it were scatter the thunderbolts in rain on the earth, since the Lord turned the thunderbolts into rain, so that mercy extinguishes what judgment sets on fire. It goes on: And Andrew, who manfully does violence to perdition, so that he had ever ready within him his own death, to give as an answer, and his soul was ever in his hands. (1 Pet. 3:15. Ps. 119:109. Bede ubi sup.)
BEDE. For Andrew is a Greek name, which means ‘manly,’ from ἀνὴδ, that is, man, for he manfully adhered to the Lord. There follows, And Philip.
PSEUDO-JEROME. Or, ‘the mouth of a lamp,’ that is, one who can throw light by his mouth upon what he has conceived in his heart, to whom the Lord gave the opening of a mouth, which diffused light. We know that this mode of speaking belongs to holy Scripture; for Hebrew names are put down in order to intimate a mystery. There follows: And Bartholomew, which means, the son of him who suspends the waters; of him, that is, who said, I will also command the clouds that they rain no rain upon it. (Is. 5:6) But the name of son of God is obtained by peace and loving one’s enemy; for, Blessed are the peacemakers, for they are the sons of God. (Matt. 5:9, 44, 45) And, Love your enemies, that ye may be the sons of God. There follows: And Matthew, that is, ‘given,’ to whom it is given by the Lord, not only to obtain remission of sins, but to be enrolled in the number of the Apostles. And Thomas, which means, ‘abyss;’ for men who have knowledge by the power of God, put forward many deep things. It goes on: And James the son of Alphæus, that is, of ‘the learned’ or ‘the thousandth,’ (Ps. 91:7) beside whom a thousand will fall. This other James is he, whose wrestling is not against flesh and blood, but against spiritual wickedness. (Eph. 6:12) There follows, And Thaddæus, that is, ‘corculum,’ (qu. cordis cultor) which means ‘he who guards the heart,’ one who keeps his heart in all watchfulness.
BEDE. (ubi sup.) But Thaddæus is the same person, as Luke calls in the Gospel and in the Acts, Jude of James, for he was the brother of James, the brother of the Lord, as he himself has written in his Epistle. There follows, And Simon the Canaanite, and Judas Iscariot, who betrayed him. He has added this by way of distinction from Simon Peter, and Jude the brother of James. Simon is called the Canaanite from Cana, a village in Galilee, and Judas, Scariotes, from the village from which he had his origin, or he is so called from the tribe of Issachar.
THEOPHYLACT. Whom he reckons amongst the Apostles, that we may learn that God does not repel any man for wickedness, which is future, but counts him worthy on account of his present virtue.
PSEUDO-JEROME. But Simon is interpreted, ‘laying aside sorrow;’ for blessed are they that mourn, for they shall be comforted. (Matt. 5:4) And he is called Canaanite, that is, Zealot, because the zeal of the Lord ate him up. But Judas Iscariot is one who does not do away his sins by repentance. For Judas means ‘boaster,’ or vain-glorious. And Iscariot, ‘the memory of death.’ But many are the proud and vain-glorious confessors in the Church, as Simon Magus, and Arius, and other heretics, whose deathlike memory is celebrated in the Church, that it may be avoided.
Ad Majorem Dei Gloriam (To the Greater Glory of God)
For: Friday, January 22, 2021
2nd Week in Ordinary Time
Optional Memorial: St Vincent, Deacon and Martyr
Day of Prayer for the Legal Protection of Unborn Children (U.S.A.)
From: Hebrews 8:6-13
Christ Is High Priest of a New Covenant, Which Replaces the Old (Continuation)
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[6] But as it is, Christ has obtained a ministry which is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises. [7] For if that first covenant had been faultless, there would have been no occasion for a second.
[8] For he finds fault with them when he says: "The days will come, says the Lord, when I will establish a new covenant with the house of Israel and with the house of Judah; [9] not like the covenant I made with their fathers on the day when I took them by the hand to lead them out of the land of Egypt; for they did not continue in my covenant, and so I paid no heed to them, says the Lord. [10] This is the covenant that I will make with the house of Israel after those days, says the Lord: I will put my laws into their minds, and write them on their hearts, and I will be their God, and they shall be my people. [11] And they shall not teach every one his fellow or every one his brother, saying, 'Know the Lord,' for all shall know me, from the least of them to the greatest. [12] For I will be merciful toward their iniquities, and I will remember their sins no more."
[13] In speaking of a new covenant he treats the first as obsolete. And what is becoming obsolete and growing old is ready to vanish away.
*********************************************************** Commentary:
3-6. To compare the earthly and heavenly tabernacles, the author resorts to analogy and metaphor, which is all that he can do. Bearing this in mind, one should not interpret the words of this passage as meaning that Jesus Christ consummated his sacrifice only in heaven, for the sacrifice of Calvary happened only once and was complete in itself. What this passage is saying is that, in heaven, Christ, the eternal Priest, continuously presents to the Father the fruits of the Cross. In the New Covenant there is only one sacrifice--that of Jesus Christ on Calvary; this single sacrifice is renewed in an unbloody manner every day in the sacrifice of the Mass; there Jesus Christ the only Priest of the New Law -- immolates and offers, by means of priests who are his ministers, the same victim (body and blood) which was immolated in a bloody manner once and for all on the Cross.
7-12. The comparison between the two covenants, the Old made with Moses and written on stone, and the New, engraved on the minds and hearts of the faithful (cf. 2 Cor 3:3; Heb 10:16, 17) is developed with the help of a quotation from Jeremiah (Jer 31:31-34), where the prophet announces the spiritual alliance of Yahweh with his people. Jeremiah's words, quoted from the Greek translation (very close to the original Hebrew), refer directly to the restoration of the Jews after the Exile. Now that the chosen people have been purified by suffering they are fit to be truly the people of God: "I will be their God, and they shall be my people"; this promise of intimate friendship is the core of the prophecy. That is what it means when it says the Law will be written on the minds and hearts of all, and all -- even the least – shall know God. It may be that Jeremiah sensed the messianic restoration that lay beyond the restoration of the chosen people on its return from exile; certainly we can see that this oracle finds its complete fulfillment only with the New Covenant: the return from Babylon was merely an additional signal/symbol of the perfect Covenant which Christ would establish. For it is in that New Covenant that God truly forgives sins and remembers them no more.
The Old Covenant is said not to have been faultless, or sinless. This does not mean it was bad; rather; as St Thomas explains, it was powerless to atone for sins, it did not provide people with the grace to avoid committing sins, it simply showed people how to recognize sins, those who lived under the Old Law continued to be subject to sin (cf. Commentary on Heb., 7, 2).
Jesus Chooses Twelve Apostles
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[13] And He (Jesus) went up into the hills, and called to Him those whom He desired; and they came to Him. [14] And He appointed twelve, to be with Him, and to be sent out to preach [15] and have authority to cast out demons; [16] Simon whom He surnamed Peter; [17] James the son of Zebedee and John the brother of James, whom He surnamed Boanerges, that is, sons of thunder; [18] Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Cananaean, [19] and Judas Iscariot, who betrayed Him.
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Commentary:
13. "He called to Him those whom He desired": God wants to show us that calling, vocation, is an initiative of God. This is particularly true in the case of the Apostles, which is why Jesus could tell them, later on, that "you did not choose Me, but I chose you" (Jn 15:16). Those who will have power and authority in the Church will not obtain this because first they offer their services and then Jesus accepts their offering: on the contrary, "not through their own initiative and preparation, but rather by virtue of divine grace, would they be called to the apostolate" (St. Bede, In Marci Evangelium Expositio, in loc.).
14-19. The Twelve chosen by Jesus (cf. 3:14) receive a specific vocation to be "people sent out", which is what the word "apostles" means. Jesus chooses them for a mission which He will give them later (6:6-13) and to enable them to perform this mission He gives them part of His power. The fact that He chooses "twelve" is very significant. This is the same number as the twelve Patriarchs of Israel, and the Apostles represent the new people of God, the Church founded by Christ. Jesus sought in this way to emphasize the continuity that exists between the Old and New Testaments. The Twelve are the pillars on which Christ builds His Church (cf. Gal 2:9); their mission to make disciples of the Lord (to teach) all nations, sanctifying and governing the believers (Mt 28:16-20; Mk 16:15; Lk 24:45-48; Jn 20:21-23).
14. The Second Vatican Council sees in this text the establishment of the College of the Apostles: "The Lord Jesus, having prayed at length to the Father, called to Himself those whom He willed and appointed twelve to be with Him, whom He might send to preach the Kingdom of God (cf. Mk 3:13-19; Mt 10:1-42). These apostles (cf. Lk 6:13) He constituted in the form of a college or permanent assembly, at the head of which He placed Peter, chosen from amongst them" (cf. Jn 21: 15-17) [...]. "That divine mission, which was committed by Christ to the apostles, is destined to last until the end of the world (cf. Mt 28:20), since the Gospel, which they were charged to hand on, is, for the Church, the principle of all its life for all time. For that very reason the apostles were careful to appoint successors in their hierarchically constituted society." (Lumen Gentium, 19-20). Therefore, the Pope and the bishops, who succeed to the College of the Twelve, are also called by our Lord to be always with Jesus and to preach the Gospel, aided by priests.
Life in union with Christ and apostolic zeal must be very closely linked together; in other words, effectiveness in apostolate always depends on union with our Lord, on continuous prayer and on sacramental life: "Apostolic zeal is a divine craziness I want you to have. Its symptoms are: hunger to know the Master; constant concern for souls; perseverance that nothing can shake" (St. J. Escriva, The Way, 934).
16. At this point, before the word "Simon" the sentence "He formed the group of the twelve" occurs in many manuscripts (it is similar to the phrase "He appointed twelve" in v. 14) but it is not included in the New Vulgate. The repetition of the same expression and the article in "the twelve" show the importance of the establishment of the Apostolic College.
But is the new covenant only with the Jews as the letter to the hebrews seems to indicate?
Which verse or verses in Hebrews are you referencing?
OIC, thanks! This is from Hebrews 8:8-12. Here St. Paul is quoting Jeremiah 31:31-34 where Jeremiah prophesies that God will give a new law to his people inscribed on their hearts and not on stone tablets. In Jeremiah's mind, this probably referred to historical OT Israel where the divided houses of Israel (10 northern tribes of Israel and 2 southern tribes of Judah and Benjamin) would again be united into one.
In NT thought, however, (including here in Hebrews) Israel refers to the New Israel, the Church, called "the Israel of God" (Galatians 6:16), which is heir to the covenant promises made by God. St. Paul sees the "Israel of God" in contrast to "Israel according to the flesh" (1 Corinthians 10:18).
From the Catechism:
762 The remote preparation for this gathering together of the People of God begins when he calls Abraham and promises that he will become the father of a great people. Its immediate preparation begins with Israel's election as the People of God. By this election, Israel is to be the sign of the future gathering of all nations. But the prophets accuse Israel of breaking the covenant and behaving like a prostitute. They announce a new and eternal covenant. "Christ instituted this New Covenant."
765 The Lord Jesus endowed his community with a structure that will remain until the Kingdom is fully achieved. Before all else there is the choice of the Twelve with Peter as their head. Representing the twelve tribes of Israel, they are the foundation stones of the new Jerusalem. The Twelve and the other disciples share in Christ's mission and his power, but also in his lot. By all his actions, Christ prepares and builds his Church.
Thank you!!!
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