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Catholic Caucus: Daily Mass Readings, 01-24-2021, Memorial of St. Francis de Sales
Universalis ^ | 24 January 2021 | God

Posted on 01/24/2021 3:18:50 AM PST by Cronos

January 24 2021

Memorial of St. Francis de Sales

Parish of St. Francis De Sales, Lake Geneva, Wisconsin

Lectionary 68

Readings at Mass

Liturgical Colour: Green.

First readingJonah 3:1-5,10 ©

The people of Nineveh renounce their evil behaviour

The word of the Lord was addressed to Jonah: ‘Up!’ he said ‘Go to Nineveh, the great city, and preach to them as I told you to.’ Jonah set out and went to Nineveh in obedience to the word of the Lord. Now Nineveh was a city great beyond compare: it took three days to cross it. Jonah went on into the city, making a day’s journey. He preached in these words, ‘Only forty days more and Nineveh is going to be destroyed.’ And the people of Nineveh believed in God; they proclaimed a fast and put on sackcloth, from the greatest to the least.
  God saw their efforts to renounce their evil behaviour, and God relented: he did not inflict on them the disaster which he had threatened.

Responsorial Psalm
Psalm 24(25):4-6,7b-9 ©
Lord, make me know your ways.
Lord, make me know your ways.
  Lord, teach me your paths.
Make me walk in your truth, and teach me:
  for you are God my saviour.
Lord, make me know your ways.
Remember your mercy, Lord,
  and the love you have shown from of old.
In your love remember me,
  because of your goodness, O Lord.
Lord, make me know your ways.
The Lord is good and upright.
  He shows the path to those who stray,
He guides the humble in the right path,
  He teaches his way to the poor.
Lord, make me know your ways.

Second reading
1 Corinthians 7:29-31 ©

The world as we know it is passing away

Brothers: our time is growing short. Those who have wives should live as though they had none, and those who mourn should live as though they had nothing to mourn for; those who are enjoying life should live as though there were nothing to laugh about; those whose life is buying things should live as though they had nothing of their own; and those who have to deal with the world should not become engrossed in it. I say this because the world as we know it is passing away.

Gospel AcclamationMk1:15
Alleluia, alleluia!
The kingdom of God is close at hand:
repent, and believe the Good News.

GospelMark 1:14-20 ©

I will make you into fishers of men

After John had been arrested, Jesus went into Galilee. There he proclaimed the Good News from God. ‘The time has come’ he said ‘and the kingdom of God is close at hand. Repent, and believe the Good News.’
  As he was walking along by the Sea of Galilee he saw Simon and his brother Andrew casting a net in the lake – for they were fishermen. And Jesus said to them, ‘Follow me and I will make you into fishers of men.’ And at once they left their nets and followed him.
  Going on a little further, he saw James son of Zebedee and his brother John; they too were in their boat, mending their nets. He called them at once and, leaving their father Zebedee in the boat with the men he employed, they went after him.

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.

TOPICS: Catholic; General Discusssion; Prayer; Worship
KEYWORDS: catholic; mk1; ordinarytime; prayer
For your reading, reflection, faith-sharing, comments, questions, discussion.

1 posted on 01/24/2021 3:18:50 AM PST by Cronos
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To: All

catholic; mk1; ordinarytime; prayer;

2 posted on 01/24/2021 3:19:04 AM PST by Cronos
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To: nickcarraway; NYer; ELS; Pyro7480; livius; ArrogantBustard; Catholicguy; RobbyS; marshmallow; ...
Alleluia Ping

Please FReepmail me to get on/off the Alleluia Ping List.

3 posted on 01/24/2021 3:19:25 AM PST by Cronos
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 English: Douay-RheimsLatin: Vulgata ClementinaGreek NT: Byzantine/Majority Text (2000)French: Ostervald (1996 revision)
14And after that John was delivered up, Jesus came into Galilee, preaching the gospel of the kingdom of God, Postquam autem traditus est Joannes, venit Jesus in Galilæam, prædicans Evangelium regni Dei,μετα δε το παραδοθηναι τον ιωαννην ηλθεν ο ιησους εις την γαλιλαιαν κηρυσσων το ευαγγελιον της βασιλειας του θεουOr, après que Jean eut été mis en prison, Jésus s'en alla en Galilée, prêchant l'évangile du royaume de Dieu, et disant:
15And saying: The time is accomplished, and the kingdom of God is at hand: repent, and believe the gospel. et dicens : Quoniam impletum est tempus, et appropinquavit regnum Dei : pœnitemini, et credite Evangelio.και λεγων οτι πεπληρωται ο καιρος και ηγγικεν η βασιλεια του θεου μετανοειτε και πιστευετε εν τω ευαγγελιωLe temps est accompli, et le royaume de Dieu approche. Repentez-vous et croyez à l'Évangile.
16And passing by the sea of Galilee, he saw Simon and Andrew his brother, casting nets into the sea (for they were fishermen). Et præteriens secus mare Galilææ, vidit Simonem, et Andream fratrem ejus, mittentes retia in mare (erant enim piscatores),περιπατων δε παρα την θαλασσαν της γαλιλαιας ειδεν σιμωνα και ανδρεαν τον αδελφον αυτου του σιμωνος βαλλοντας αμφιβληστρον εν τη θαλασση ησαν γαρ αλιειςOr, comme il marchait le long de la mer de Galilée, il vit Simon et André son frère, qui jetaient leurs filets dans la mer; car ils étaient pêcheurs.
17And Jesus said to them: Come after me, and I will make you to become fishers of men. et dixit eis Jesus : Venite post me, et faciam vos fieri piscatores hominum.και ειπεν αυτοις ο ιησους δευτε οπισω μου και ποιησω υμας γενεσθαι αλιεις ανθρωπωνAlors Jésus leur dit: Suivez-moi, et je vous ferai pêcheurs d'hommes.
18And immediately leaving their nets, they followed him. Et protinus relictis retibus, secuti sunt eum.και ευθεως αφεντες τα δικτυα αυτων ηκολουθησαν αυτωEt aussitôt, laissant leurs filets, ils le suivirent.
19And going on from thence a little farther, he saw James the son of Zebedee, and John his brother, who also were mending their nets in the ship: Et progressus inde pusillum, vidit Jacobum Zebedæi, et Joannem fratrem ejus, et ipsos componentes retia in navi :και προβας εκειθεν ολιγον ειδεν ιακωβον τον του ζεβεδαιου και ιωαννην τον αδελφον αυτου και αυτους εν τω πλοιω καταρτιζοντας τα δικτυαEt de là passant un peu plus avant, il vit dans une barque Jacques, fils de Zébédée, et Jean son frère, qui raccommodaient leurs filets.
20And forthwith he called them. And leaving their father Zebedee in the ship with his hired men, they followed him. et statim vocavit illos. Et relicto patre suo Zebedæo in navi cum mercenariis, secuti sunt eum.και ευθεως εκαλεσεν αυτους και αφεντες τον πατερα αυτων ζεβεδαιον εν τω πλοιω μετα των μισθωτων απηλθον οπισω αυτουAu même instant il les appela; et eux, laissant Zébédée leur père dans la barque avec les ouvriers, le suivirent.

4 posted on 01/24/2021 3:21:32 AM PST by Cronos
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To: All

Catena Aurea by St. Thomas Aguinas


14. Now after that John was put in prison, Jesus came into Galilee, preaching the Gospel of the kingdom of God,

15. And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the Gospel.

PSEUDO-CHRYSOSTOM. (Vict. Ant. e Cat. 1 Marc.) The Evangelist Mark follows Matthew in his order, and therefore after having said that Angels minister, he subjoins, But after that John was put into prison, Jesus came, &c. After the temptation and the ministry of Angels, He goes back into Galilee, teaching us not to resist the violence of evil men.

THEOPHYLACT. And to shew us that in persecutions we ought to retire, and not to await them; but when we fall into them, we must sustain them.

PSEUDO-CHRYSOSTOM. (Vict. Ant. e Cat. in Marc.) He retired also that He might keep Himself for teaching and for healing, before He suffered, and after fulfilling all these things, might become obedient unto death.

BEDE. (ubi sup.) John being put in prison, fitly does the Lord begin to preach: wherefore there follows, Preaching the Gospel, &c. For when the Law ceases, the Gospel arises in its steps.

PSEUDO-JEROME. When the shadow ceases, the truth comes on; first, John in prison, the Law in Judæa; then, Jesus in Galilee, Paul among the Gentiles preaching the Gospel of the kingdom. For to an earthly kingdom succeeds poverty, to the poverty of Christians is given an everlasting kingdom; but earthly honour is like the foam of water, or smoke, or sleep.

BEDE. (ubi sup.) Let no one, however, suppose that the putting of John in prison took place immediately after the forty days’ temptation and the fast of the Lord; for whosoever reads the Gospel of John will find, that the Lord taught many things before the putting of John in prison, and also did many miracles; for you have in his Gospel, This beginning of miracles did Jesus; (John 2:11) and afterwards, for John was not yet cast into prison. (John 3:24) Now it is said, that when John read the books of Matthew, Mark, and Luke, he approved indeed the text of the history, and affirmed that they had spoken truth, but said that they had composed the history of only one year after John was cast into prison, in which year also he suffered. Passing over then the year of which the transactions had been published by the three others, he related the events of the former period, before John was cast into prison. When therefore Mark had said that Jesus came into Galilee, preaching the Gospel of the kingdom, he subjoins, saying, Since the time is fulfilled, &c.

PSEUDO-CHRYSOSTOM. (Vict. Ant. Cat. in Marc.) Since then the time was fulfilled, when the fulness of time was come, and God sent his Son, it was fitting that the race of man should obtain the last dispensation of God. And therefore he says, for the kingdom of heaven is at hand. (Orig. in Matt. tom. x. 14. v. Orig. de Orat. 25, 26. in Matt. t. 12 14). But the kingdom of God is essentially the same as the kingdom of heaven, though they differ in idea. For by the kingdom of God is to be understood that in which God reigns; (non occ. v. Chrys, in Matt. Hom. 19. in c. 6:9.). and this in truth is in the region of the living, where, seeing God face to face, they will abide in the good things now promised to them; whether by this region one chooses to understand Love, or some other confirmatione of those who put on the likeness of things above, which are signified by the heavens. () For it is clear enough that the kingdom of God is confined neither by place nor by time.

THEOPHYLACT. Or else, the Lord means that the time of the Law is completed; as if He said, Up to this time the Law was at work; from this time the kingdom of God will work, that is, a conversation according to the Gospel, which is with reason likened to the kingdom of heaven. For when you see a man clothed in flesh living according to the Gospel, do you not say that he has the kingdom of heaven, which is not meat and drink, but righteousness and peace and joy in the Holy Ghost? (Rom. 14:17)

The next word is, Repent.

PSEUDO-JEROME. For he must repent, who would keep close to eternal good, that is, to the kingdom of God. For he who would have the kernel, breaks the shell; the sweetness of the apple makes up for the bitterness of its root; the hope of gain makes the dangers of the sea pleasant; the hope of health takes away from the painfulness of medicine. They are able worthily to proclaim the preaching of Christ who have deserved to attain to the reward of forgiveness; and therefore after He has said, Repent, He subjoins, and believe the Gospel. For unless ye have believed, ye shall not understand.

BEDE. (ubi sup.) Repent, therefore, and believe; that is, renounce dead works; for of what use is believing without good works? The merit of good works does not, however, bring to faith, but faith begins, that good works may follow.


16. Now as he walked by the sea of Galilee, he saw Simon and Andrew his brother casting a net into the sea: for they were fishers.

17. And Jesus said unto them, Come ye after me, and I will make you to become fishers of men.

18. And straightway they forsook their nets, and followed him.

19. And when he had gone a little farther thence, he saw James the son of Zebedee, and John his brother, who also were in the ship mending their nets.

20. And straightway he called them: and they left their father Zebedee in the ship with the hired servants, and went after him.

GLOSS. (non occ.) The Evangelist, having mentioned the preaching of Christ to the multitude, goes on to the calling of the disciples, whom he made ministers of his preaching, whence it follows, And passing along the sea of Galilee, &c.

THEOPHYLACT. As the Evangelist John relates, Peter and Andrew were disciples of the Forerunner, but seeing that John had borne witness to Jesus, they joined themselves to him; afterwards, grieving that John had been cast into prison, they returned to their trade. Wherefore there follows, casting nets into the sea, for they were fishers. Look then upon them, living on their own labours, not on the fruits of iniquity; for such men were worthy to become the first disciples of Christ; whence it is subjoined, And Jesus said unto them, Come ye after me. Now He calls them for the second time; for this is the second calling in respect of that, of which we read in John. But it is shewn to what they were called, when it is added, I will make you become fishers of men.

REMIGIUS. For by the net of holy preaching they drew fish, that is, men, from the depths of the sea, that is, of infidelity, to the light of faith. Wonderful indeed is this fishing! for fishes when they are caught, soon after die; when men are caught by the word of preaching, they rather are made alive.

BEDE. (in Marc. i. 6) Now fishers and unlettered men are sent to preach, that the faith of believers might be thought to lie in the power of God, not in eloquence or in learning. It goes on to say, and immediately they left their nets, and followed him.

THEOPHYLACT. For we must not allow any time to lapse, but at once follow the Lord. After these again, He catches James and John, because they also, though poor, supported the old age of their father. Wherefore there follows, And when he had gone a little farther thence, he saw James the son of Zebedee, &c. But they left their father, because he would have hindered them in following Christ. Do thou, also, when thou art hindered by thy parents, leave them, and come to God. It is shewn by this that Zebedee was not a believer; but the mother of the Apostles believed, for she followed Christ, when Zebedee was dead.

BEDE. (ubi sup.) It may be asked, how he could call two fishers from each of the boats, (first, Peter and Andrew, then having gone a little further, the two others, sons of Zebedee,) when Luke says that James and John were called to help Peter and Andrew, and that it was to Peter only that Christ said, Fear not, from this time thou shalt catch men; (Luke 5:10) he also says, that at the same time, when they had brought their ships to land, they followed him. We must therefore understand that that transaction which Luke intimates happened first, and afterwards that they, as their custom was, had returned to their fishing. So that what Mark here relates happened afterwards; for in this case they followed the Lord, without drawing their boats ashore, (which they would have done had they meant to return,) and followed Him, as one calling them, and ordering them to follow.

PSEUDO-JEROME. Further, we are mystically carried away to heaven, like Elias, by this chariot, drawn by these fishers, as by four horses. On these four corner-stones the first Church is built; in these, as in the four Hebrew letters, (יהוה) we acknowledge the tetragrammaton, the name of the Lord, we who are commanded, after their example, to hear the voice of the Lord, and to forget (Ps. 45:11) the people of wickedness, and the house of our fathers’ conversation, which is folly before God, and the spider’s net, in the meshes of which we, like gnats, were all but fallen, and were confined by things vain as the air, which hangs on nothing; loathing also the ship of our former walk. For Adam, our forefather according to the flesh, is clothed with the skins of dead beasts; but now, having put off the old man, with his deeds, following the new man we are clothed with those skins of Solomon, with which the bride rejoices that she has been made beautiful. (Cant. 1:4. Vulg.) Again, Simon, means obedient; Andrew, manly; James, supplanter;f John, grace; by which four names, we are knit together into God’s host;g by obedience, that we may listen; by manliness, that we do battle; by overthrowing, that we may persevere; by grace, that we may be preserved. (supplantatione) Which four virtues are called cardinal; for by prudence, we obey; by justice, we bear ourselves manfully; by temperance, we tread the serpent underfoot; by fortitude, we earn the grace of God.

THEOPHYLACT. We must know also, that action is first called, then contemplation; for Peter is the type of the active life, for he was more ardent than the others, just as the active life is the more bustling; but John is the type of the contemplative life, for he speaks more fully of divine things.

Copyright ©1999-2018

5 posted on 01/24/2021 3:22:47 AM PST by Cronos
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To: Cronos; All

Ad Majorem Dei Gloriam (To the Greater Glory of God)
For: Sunday, January 24, 2021
3rd Sunday in Ordinary Time

From: Jonah 3:1-5, 10

Jonah Preaches Repentance in Nineveh
[1] Then the word of the LORD came to Jonah the second time, saying, [2] “Arise, go to Nineveh, that great city, and proclaim to it the message that I tell you.” [3] So Jonah arose and went to Nineveh, according to the word of the LORD. Now Nineveh was an exceedingly great city, three day’s journey in breadth. [4] Jonah began to go into the city, going a day’s journey. And he cried, “Yet forty days, and Nineveh shall be overthrown!”

The People of Nineveh Do Penance
[5] And the people of Nineveh believed God; they proclaimed a fast and put on sackcloth, from the greatest of them to the least of them.

[10] When God saw what they did, how they turned from their evil way, God repented of the evil which he had said he would do to them; and he did not do it.


3:1-4:11 The second part of the book has a similar structure to the first--God and Jonah (3:1-3; cf. 1:1-3); Jonah and Gentiles (3:4-10; cf. 1:4-16); Jonah and God (4:1-11; cf. 1:17-2:10). However, the reader is now psychologically prepared for what will happen: Jonah’s preaching will produce the desired result and the Ninevites will be converted. So, the story is geared to the last chapter which poses and solves the question that chapter 3 provokes. The episode described in this second part is therefore a practical illustration of the scope of God’s mercy. It was used as such in the debate with the Gnostics who argued that there was a difference between the good God (the God revealed in the New Testament) and the God revealed in the Old Testament: “See how the stress is laid on the greatest name and quality of God, his Mercy; that is, God is patient with evildoers, and rich in mercy and compassion for those who recognize their faults and repent them, as the Ninevites did. If such a Being as he is so good, you [...] have to admit that he can do no evil for, as Marcion himself once said, a good tree cannot bear bad fruit (Tertullian, Adversus Marcionem, 2, 24).

3:1-4. God renews his command to Jonah. And this time Jonah obeys. Maybe the vows he promised to fulfill in 2:9 had to do with this--going to preach in Nineveh. Anyway, the success of his mission is assured, because it depends not on Jonah but on the Lord: it would take three days to cross Nineveh (v. 3), but he has only gone one day in his journey and the people convert (cf. 3:5).

3:5-10. The account of the conversion of the Ninevites looks like a straight copy from other biblical passages, particularly from the prophet Jeremiah: Jeremiah is the “prophet to the nations” (Jer 1:5), and Jonah is sent to the archetypal Gentile city. There are many little things in this passage that are reminiscent of Jeremiah: in the book of Jeremiah, Jerusalem is called the “great city”, which is what Nineveh is called here (1:2; 3:2; cf. Jer 22:8-9), and both books have similar turns of phrase such as “let every one turn from his evil way”, “man and beast”, “from the greatest to the least” (3:5, 8; cf. Jer 6:13; 8:10; 36:3,7), etc. This passage is particularly reminiscent of the call for a fast made by Jeremiah in the time of King Jehoiakim; in Jeremiah 36 we are told how the prophet warned of misfortunes to come and proclaimed a fast for conversion (Jer 36:9), but the king refused to listen. Jonah, too, announces the destruction of Nineveh, but it is the Ninevites themselves who proclaim a general fast, as if God were speaking through them. Their own king establishes what the fast will involve, and he issues a decree that sounds just like something a prophet would have said (vv. 7-9; cf. Joel 2:12-14). Furthermore, the king of the Ninevites seems to be quite familiar with biblical teaching, for he is well aware (cf. Jer 36:3, 9) that displays of penance will not automatically stay God’s hand; the king has a genuine change of heart and is ready to submit to God (v. 9), and when God sees that these people are ready to mend their ways he revokes his decision to punish them (v. 10) The episode bears out Jeremiah's teaching about repentance (cf. Jer 18 7-8).

The difference between the Ninevites and the Israelites can be seen in the use that Jesus makes of this passage when he compares his Jewish contemporaries with their ancestors: “The men of Nineveh will arise at the judgment with this generation and condemn it for they repented at the preaching of Jonah, and behold something greater than Jonah is here” (Mt 12:41). It is not surprising, then, that in Christian tradition, the Ninevites are referred to as a model of repentance “Let us cast our minds back over the history of men, and see how the Lord, in one generation after another, granted a time of penance to those who desired to be converted to him. Noah preached salvation, and those who listened to him were saved. Jonah told the Ninevites that their city would be destroyed and they repented of their sins and asked God for forgiveness and were saved by the power of their pleading, even though they were not part of the chosen people” (St Clement of Rome, Ad Corinthios, 7, 5-7).

And another text by a great Father of the Eastern Church says: “Do not dwell on how little time you have, but on the love of the Master. The inhabitants of Nineveh cooled God’s wrath in three days. They did not despair at how little time was left to them; their troubled souls won over the goodness of the Master, and he brought about their salvation” (St John Chrysostom, De Incomprehensibile Dei Natura, 6).

6 posted on 01/24/2021 6:51:57 AM PST by fidelis (Zonie and USAF Cold Warrior)
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To: All
From: 1 Corinthians 7:29-31

The Excellence of Virginity
[29] I mean, brethren, the appointed time has grown very short; from now on, let those who have wives live as though they had none, [30] and those who mourn as though they were not mourning, and those who rejoice as though they were not rejoicing, and those who buy as though they had no goods, [31] and those who deal with the world as though they had no dealings with it. For the form of this world is passing away.


29-31. In their letters, St Paul and the other Apostles frequently remind us that life is short (cf. Rom 13:11-14; 2 Pet 3:8; 1 Jn 2:15-17), in order to encourage us to make the very best use of our time to serve God, and others for his sake. "When I reflect on this, how well I understand St Paul's exclamation when he writes to the Corinthians, tempus breve est (1 Cor 7:29). How short indeed is the time of our passing through this world! For the true Christian these words ring deep down in his heart as a reproach to his lack of generosity, and as a constant invitation to be loyal. Brief indeed is our time for loving, for giving, for making atonement. It would be very wrong, therefore, for us to waste it, or to cast this treasure irresponsibly overboard. We must not squander this period of the world's history which God has entrusted to each one of us" (St. J. Escriva, Friends of God, 39).

A Christian, therefore, should always be detached from worldly things, and never let himself become the slave of anything or anyone (cf. 1 Cor 7:23; Lumen Gentium, 42) but, instead, always have his sights on eternal life. "It is a great help towards this", St Teresa of Avila teaches, "if we keep a very constant care of the vanity of all things, and the rapidity with which they pass away, so that we may withdraw our affections from everything and fix them on what will last forever. This may seem to be a poor kind of help but it will have the effect of greatly fortifying the soul. With regard to little things, we must be very careful, as soon as we begin to be fond of them, to think no more about them and to turn our thoughts to God. His majesty will help us to do this" (Way of Perfection, chap. X).

7 posted on 01/24/2021 6:52:44 AM PST by fidelis (Zonie and USAF Cold Warrior)
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To: Cronos; All
From: Mark 1:14-20

Jesus Begins to Preach and Calls His First Disciples
[14] Now after John was arrested, Jesus came into Galilee, preaching the gospel of God, and saying, "The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the Gospel."

[16] And passing along by the Sea of Galilee, he saw Simon and Andrew the brother of Simon casting a net in the sea; for they were fishermen. [17] And Jesus said to them, "Follow me and I will make you become fishers of men." [18] And immediately they left their nets and followed him. [19] And going on a little farther, he saw James the son of Zebedee and John his brother, who were in their boat mending the nets. [20] And immediately he called them; and they left their father Zebedee in the boat with the hired servants, and followed him.


14-15. "The gospel of God": this expression is found in St Paul (Rom 1:1; 2 Cor 11:7; etc.) where it means the same as "the gospel of Jesus Christ" (2 Thess 1:8; etc.), thereby implying the divinity of Jesus Christ. The imminence of the Kingdom requires a genuine conversion of man to God (Mt 4:17; Mk 6: 12; etc.). The prophets had already spoken of the need for conversion and for Israel to abandon its evil ways (Jer 3:22; Is 30:15; Hos 14:2; etc.).

Both John the Baptist and Jesus and his Apostles insist on the need for conversion, the need to change one's attitude and conduct as a prerequisite for receiving the Kingdom of God. St. John Paul II underlines the importance of conversion for entry into the Kingdom of God: "Therefore, the Church professes and proclaims conversion. Conversion to God always consists in discovering his mercy, that is, in discovering that love which is patient and kind (cf. 1 Cor 13:4) as only the Creator and Father can be; the love to which the 'God and Father of our Lord Jesus Christ' (2 Cor 1:3) is faithful to the uttermost consequences in the history of his covenant with man: even to the Cross and to the death and resurrection of the Son. Conversion to God is always the fruit of the 'rediscovery' of this Father, who is rich in mercy.

"Authentic knowledge of the God of mercy, the God of tender love, is a constant and inexhaustible source of conversion, not only as a momentary interior act but also as a permanent attitude, as a state of mind. Those who come to know God in this way, who 'see' him in this way, can live only in a state of being continually converted to him. They live, therefore, in statu conversionis and it is this state of conversion which marks out the most profound element of the pilgrimage of every man and woman on earth in statu viatoris (St. John Paul II, Dives In Misericordia, 13).

16-20. In these verses the evangelist describes how Jesus called some of those who would later form part of the Apostolic College (3:16ff). From the start of his public ministry in Galilee the Messiah seeks co-workers to help him in his mission as Savior and Redeemer. He looks for them among people used to hard work, people for whom life is a struggle and whose life-style is plain. In human terms they are obviously at a disadvantage vis-a-vis many of those to whom they will preach; but this in no way prevents their self-surrender from being generous and free. The light lit in their hearts was enough to lead them to give up everything. A simple invitation to follow the Master was enough for them to put themselves completely at his disposal.

It is Jesus who chooses them: he interfered in the lives of the Apostles just as he interferes in ours, without seeking our permission: he is our Lord. Cf. note on Mt 4:18-22.

Daily Word For Reflection—Navarre Bible Commentary

8 posted on 01/24/2021 6:53:10 AM PST by fidelis (Zonie and USAF Cold Warrior)
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To: fidelis

Plaque with the Calling of Saints Peter and Andrew

Metropolitan Museum of Art, New York
ca. 1160–80

9 posted on 01/24/2021 9:41:30 AM PST by annalex (fear them not)
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