Church of St. Theresa of the Child Jesus, Airoli, Mumbai, India
Posted on 01/26/2021 3:42:09 AM PST by Cronos
Liturgical Colour: White.
These are the readings for the feria
The following reading is proper to the memorial, and must be used even if you have otherwise chosen to use the ferial readings.
| First reading | 2 Timothy 1:1-8 © |
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The following reading is proper to the memorial, and must be used even if you have otherwise chosen to use the ferial readings.
| Responsorial Psalm |
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| Psalm 95(96):1-3,7-8,10 © |
| Gospel Acclamation | Ps118:135 |
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| Or: | Mt11:25 |
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| Gospel | Mark 3:31-35 © |
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These are the readings for the memorial
| First reading | 2 Timothy 1:1-8 © |
|---|
| Responsorial Psalm |
|---|
| Psalm 95(96):1-3,7-8,10 © |
| Gospel Acclamation | Lk4:17 |
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| Gospel | Luke 10:1-9 © |
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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.
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| Mark | |||
| English: Douay-Rheims | Latin: Vulgata Clementina | Greek NT: Byzantine/Majority Text (2000) | |
| 31. | And his mother and his bretheren came; and standing without, sent unto him, calling him. | Et veniunt mater ejus et fratres : et foris stantes miserunt ad eum vocantes eum, | ερχονται ουν οι αδελφοι και η μητηρ αυτου και εξω εστωτες απεστειλαν προς αυτον φωνουντες αυτον |
| 32. | And the multitude sat about him; and they say to him: Behold thy mother and thy brethren without seek for thee. | et sedebat circa eum turba : et dicunt ei : Ecce mater tua et fratres tui foris quærunt te. | και εκαθητο οχλος περι αυτον ειπον δε αυτω ιδου η μητηρ σου και οι αδελφοι σου και αι αδελφαι σου εξω ζητουσιν σε |
| 33. | And answering them, he said: Who is my mother and my brethren? | Et respondens eis, ait : Quæ est mater mea et fratres mei ? | και απεκριθη αυτοις λεγων τις εστιν η μητηρ μου η οι αδελφοι μου |
| 34. | And looking round about on them who sat about him, he saith: Behold my mother and my brethren. | Et circumspiciens eos, qui in circuitu ejus sedebant, ait : Ecce mater mea et fratres mei. | και περιβλεψαμενος κυκλω τους περι αυτον καθημενους λεγει ιδε η μητηρ μου και οι αδελφοι μου |
| 35. | For whosoever shall do the will of God, he is my brother, and my sister, and mother. | Qui enim fecerit voluntatem Dei, hic frater meus, et soror mea, et mater est. | ος γαρ αν ποιηση το θελημα του θεου ουτος αδελφος μου και αδελφη μου και μητηρ εστιν |
3:31–35
31. There came then his brethren and his mother, and, standing without, sent unto him, calling him.
32. And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee.
33. And he answered them, saying, Who is my mother, or my brethren?
34. And he looked round about on them which sat about him, and said, Behold my mother and my brethren!
35. For whosoever shall do the will of God, the same is my brother, and my sister, and mother.
THEOPHYLACT. Because the relations of the Lord had come to seize upon Him, as if beside Himself, His mother, urged by the sympathy of her love, came to Him; wherefore it is said, And there came unto him his mother, and, standing without, sent unto him, calling him.
CHRYSOSTOM. (non occ.) From this it is manifest that His brethren and His mother were not always with Him; but because He was beloved by them, they come from reverence and affection, waiting without. Wherefore it goes on, And the multitude sat about him, &c.
BEDE. (ubi sup.) The brothers of the Lord must not be thought to be the sons of the ever-virgin Mary, as Helvidius sayp, nor the sons of Joseph by a former marriage, as some think, but rather they must be understood to be His relations.
PSEUDO-CHRYSOSTOM. (Vict. Ant. e Cat. in Marc.) But another Evangelist says, that His brethren did not believe on Him. With which this agrees, which says, that they sought Him, waiting without, and with this meaning the Lord does not mention them as relations. Wherefore it follows, And he answered them, saying, Who is my mother or my brethren? (John 7:5) But He does not here mention His mother and His brethren altogether with reproof, but to shew that a man must honour his own soul above all earthly kindred; wherefore this is fitly said to those who called Him to speak with His mother and relations, as if it were a more useful task than the teaching of salvation.
BEDE. (Ambr in Luc. 6, 36. Bede ubi sup.) Being asked therefore by a message to go out, He declines, not as though He refused the dutiful service of His mother, but to shew that He owes more to His Father’s mysteries than to His mother’s feelings. Nor does He rudely despise His brothers, but, preferring His spiritual work to fleshly relationship, He teaches us that religion is the bond of the heart rather than that of the body. Wherefore it goes on, And looking round about on them which sat about him, he said, Behold my mother and my brethren.
CHRYSOSTOM. (non occ.) By this, the Lord shews that we should honour those who are relations by faith rather than those who are relations by blood. A man indeed is made the mother of Jesus by preaching Himq; for He, as it were, brings forth the Lord, when he pours Him into the heart of his hearers.
PSEUDO-JEROME. But let us be assured that we are His brethren and His sisters, if we do the will of the Father; that we may be joint-heirs with Him, for He discerns us not by sex but by our deeds. Wherefore it goes on: Whosoever shall do the will of God, &c.
THEOPHYLACT. He does not therefore say this, as denying His mother, but as shewing that He is worthy of honour, not only because she bore Christ, but on account of her possessing every other virtue.
BEDE. (ubi sup.) But mystically, the mother and brother of Jesus means the synagogue, (from which according to the flesh He sprung,) and the Jewish people who, while the Saviour is teaching within, come to Him, and are not able to enter, because they cannot understand spiritual things. But the crowd eagerly enter, because when the Jews delayed, the Gentiles flocked to Christ; but His kindred, who stand without wishing to see the Lord, are the Jews who obstinately remained without, guarding the letter, and would rather compel the Lord to go forth to them to teach carnal things, than consent to enter in to learn spiritual things of Him. (Ambr in Luc. 6, 37.). If therefore not even His parents when standing without are acknowledged, how shall we be acknowledged, if we stand without? For the word is within and the light within.
What we know from the New Testament of Timothy’s life makes it sound like that of a modern harried bishop. He had the honor of being a fellow apostle with Paul, both sharing the privilege of preaching the gospel and suffering for it.
Timothy had a Greek father and a Jewish mother named Eunice. Being the product of a “mixed” marriage, he was considered illegitimate by the Jews. It was his grandmother, Lois, who first became Christian. Timothy was a convert of Paul around the year 47 and later joined him in his apostolic work. He was with Paul at the founding of the Church in Corinth. During the 15 years he worked with Paul, he became one of his most faithful and trusted friends. He was sent on difficult missions by Paul—often in the face of great disturbance in local churches which Paul had founded.
Timothy was with Paul in Rome during the latter’s house arrest. At some period Timothy himself was in prison (Hebrews 13:23). Paul installed him as his representative at the Church of Ephesus.
Timothy was comparatively young for the work he was doing. Several references seem to indicate that he was timid. And one of Paul’s most frequently quoted lines was addressed to him: “Stop drinking only water, but have a little wine for the sake of your stomach and your frequent illnesses” (1 Timothy 5:23).
Titus has the distinction of being a close friend and disciple of Paul as well as a fellow missionary. He was Greek, apparently from Antioch. Even though Titus was a Gentile, Paul would not let him be forced to undergo circumcision at Jerusalem. Titus is seen as a peacemaker, administrator, great friend. Paul’s second letter to Corinth affords an insight into the depth of his friendship with Titus, and the great fellowship they had in preaching the gospel.
When Paul was having trouble with the community at Corinth, Titus was the bearer of Paul’s severe letter and was successful in smoothing things out. Paul writes he was strengthened not only by the arrival of Titus but also “by the encouragement with which he was encouraged in regard to you, as he told us of your yearning, your lament, your zeal for me, so that I rejoiced even more…. And his heart goes out to you all the more, as he remembers the obedience of all of you, when you received him with fear and trembling” (2 Corinthians 7:7a, 15).
The Letter to Titus addresses him as the administrator of the Christian community on the island of Crete, charged with organizing it, correcting abuses, and appointing presbyter-bishops.
Reflection
In Titus we get another glimpse of life in the early Church: great zeal in the apostolate, great communion in Christ, great friendship. Yet always there is the problem of human nature and the unglamorous details of daily life: the need for charity and patience in “quarrels with others, fears within myself,” as Paul says. Through it all, the love of Christ sustained them. At the end of the Letter to Titus, Paul says that when the temporary substitute comes, “hurry to me.”
Saints Timothy and Titus are the Patron Saints of:
Stomach Disorders
Additionally, St. Titus is patron of Crete.
Ad Majorem Dei Gloriam (To the Greater Glory of God)
For: Tuesday, January 26, 2021
2nd Week in Ordinary Time
Memorial: St Timothy and St Titus, Bishops
From: 2 Timothy 1:1-8
Greeting
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[1] Paul, an apostle of Christ Jesus by the will of God according to the promise of the life which is in Christ Jesus, [2] To Timothy, my beloved child: Grace, mercy, and peace from God the Father and Christ Jesus our Lord. [3] I thank God whom I serve with a clear conscience, as did my fathers, when I remember you constantly in my prayers. [4] As I remember your tears, I long night and day to see you, that I may be filled with joy. [5] I am reminded of your sincere faith, a faith that dwelt first in your grandmother Lois and your mother Eunice and now, I am sure, dwells in you.
Response to Grace
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[6] Hence I remind you to rekindle the gift of God that is within you through the laying on of my hands; [7] God did not give us a spirit of timidity but a spirit of power and love and self-control.
St Paul, Herald of the Gospel
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[8] Do not be ashamed then of testifying to our Lord, nor of me his prisoner, but take your share of suffering for the gospel in the power of God.
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Commentary:
1-2. The greeting is like that of 1 Timothy, although now St Paul adds a specific reference to the purpose of his God-given call to the apostolate--"according to the promise of the life which is in Christ Jesus". Christ fulfills all the promises of happiness given to Abraham and the other Old Testament patriarchs. The purpose of the Gospel message is to let men know that they have been called to enjoy a new life in Christ, that is, the divine life whose germ we receive at Baptism. That sacrament initiates the life of grace in the soul, and ultimately that life will blossom into eternal life (cf. 1 Tim 1:16; 6:12; Ti 1:2; 3:9).
On the exact meaning of the expression "in Christ Jesus", see the note on 1 Tim 1:14.
3. "I thank God": this is not a spontaneous expression of gratitude but rather a permanent disposition of Paul's soul.
St Paul makes the point that his attitude of service and worship is the same as that of his ancestors, the righteous of the Old Testament, for although the Gospel is something new it does not involve a break with the earlier revelation; rather it brings that revelation to fulfillment. The Apostle pays tribute to the chosen people, not hiding his satisfaction at being a Jew himself (cf. Rom 9:3; 11:1; Gal 2:15). "The Church of Christ acknowledges", Vatican II states, "that in God's plan of salvation the beginning of her faith and election is to be found in the patriarchs, Moses and the prophets [...]. The Church cannot forget that she received the revelation of the Old Testament by way of that people with whom God in his inexpressible mercy established the ancient covenant [...]. She is mindful, moreover, that the Apostles, the pillars on which the Church stands, were of Jewish descent, as were many of those early disciples who proclaimed the Gospel of Christ to the world" (Nostra Aetate, 4).
6. "The gift of God" is the priestly character which Timothy received on the day of his ordination. St Paul is using very graphic and precise language: by the sacrament of Order a divine gift is conferred on the priest; it is like an ember which needs to be revived from time to time in order to make it glow and give forth the warmth it contains. St Thomas Aquinas comments that "the grace of God is like a fire, which does not flow when it is covered by ashes; the same thing happens when grace is covered over in a person by sluggishness or natural fear" (Commentary on 2 Tim, ad loc.).
The gifts which God confers on the priest "are not transitory or temporary in him, but stable and permanent, attached as they are to an indelible character, impressed on his soul, by which he is made a priest forever (cf. Ps 109:4), in the likeness of Him in whose priesthood he has been made to share" (Pius XI, Ad Catholici Sacerdotii, 17).
"The laying on of my hands": see the note on 1 Tim 4:14.
7. The gift of God, received in the sacrament of Order by the laying on of hands, includes sanctifying grace and sacramental grace, and the actual graces needed for performing ministerial functions in a worthy manner. The Council of Trent uses this text (vv. 6-7) when it solemnly defines that Priestly Order is a sacrament instituted by Jesus Christ (cf. De Sacram. Ordinis, chap. 3).
The minister, then, must be courageous in performing his office: he should preach the truth unambiguously even if it clashes with the surroundings; he should do so with love, and be open to everyone despite their faults; with sobriety and moderation, always seeing the good of souls, not his own advantage. Since the days of the Fathers the Church has urged priests to develop these virtues: "Priests should be compassionate", St Polycarp warns; "they should show mercy to all; they should try to reclaim those who go astray, visit the sick, and care for the poor, the orphan and the widow. They should be concerned always to do what is honorable in the sight of God and men. They should avoid any show of anger, any partiality or trace of greed. They should not be over-ready to believe ill of anyone, not too severe in their censure, being well aware that we all owe the debt of sin" (Letter to the Philippians, chap. 6).
The True Kinsmen of Jesus
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[31] And His (Jesus') mother and His brethren came; and standing outside they went to Him and called Him. [32] And a crowd was sitting about Him: and they said to Him, "Your mother and Your brethren are outside, asking for You." [33] And He replied, "Who are My mother and My brethren?" [34] And looking around on those who sat about Him, He said, "Here are My mother and My brethren! [35] Whoever does the will of God is My brother, and sister, and mother."
**************************************************************** Commentary:
31-35. In Aramaic, the language used by the Jews, the word "brethren" is a broad term indicating kinship: nephews, first cousins, and relatives in general are called 'brethren' (for further explanation cf. note on Mark 6:1-3). "Jesus did not say this to disown His mother, but to show that she is worthy of honor not only account of having given birth to Jesus, but also because she has all the virtues" (Theophylact, Enarratio In Evangelium Marci, in loc.).
Therefore, the Church reminds us that the Blessed Virgin "in the course of her Son's preaching received the words whereby, in extolling a kingdom beyond the concerns and ties of flesh and blood, He declared blessed those who heard and kept the word of God as she was faithfully doing" (Vatican II, Lumen Gentium, 58).
Our Lord, then, is also telling us that if we follow Him we will share His life more intimately than if we were a member of His family. St.Thomas explains this by saying that Christ "had an eternal generation and a generation in time, and gave preference to the former. Those who do the will of the Father reach Him by Heavenly generation [...]. Everyone who does the will of the Father, that is to say, who obeys Him, is a brother or sister of Christ, because he is like Him who fulfilled the will of His Father. But he who not only obeys but converts others, begets Christ in them, and thus becomes like the Mother of Christ" (Commentary on St. Matthew, 12, 49-50.)
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