Reliquary of St. Thomas in the Church of the Jacobins, Toulouse, France
Posted on 01/28/2021 6:20:00 AM PST by Cronos
Readings at Mass
Liturgical Colour: White.
These are the readings for the feria
| First reading |
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| Hebrews 10:19-25 © |
| Responsorial Psalm |
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| Psalm 23(24):1-6 © |
| Gospel Acclamation | Ph2:15-16 |
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| Or: | Ps118:105 |
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| Gospel | Mark 4:21-25 © |
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These are the readings for the memorial
| First reading |
|---|
| Wisdom 7:7-10,15-16 © |
| Responsorial Psalm |
|---|
| Psalm 118(119):9-14 © |
| Gospel Acclamation | Mt23:9,10 |
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| Gospel | Matthew 23:8-12 © |
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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) | |
| 21. | And he said to them: Doth a candle come in to be put under a bushel, or under a bed? and not to be set on a candlestick? | Et dicebat illis : Numquid venit lucerna ut sub modo ponatur, aut sub lecto ? nonne ut super candelabrum ponatur ? | και ελεγεν αυτοις μητι ο λυχνος ερχεται ινα υπο τον μοδιον τεθη η υπο την κλινην ουχ ινα επι την λυχνιαν επιτεθη |
| 22. | For there is nothing hid, which shall not be made manifest: neither was it made secret, but that it may come abroad. | Non est enim aliquid absconditum, quod non manifestetur : nec factum est occultum, sed ut in palam veniat. | ου γαρ εστιν τι κρυπτον ο εαν μη φανερωθη ουδε εγενετο αποκρυφον αλλ ινα εις φανερον ελθη |
| 23. | If any man have ears to hear, let him hear. | Si quis habet aures audiendi, audiat. | ει τις εχει ωτα ακουειν ακουετω |
| 24. | And he said to them: Take heed what you hear. In what measure you shall mete, it shall be measured to you again, and more shall be given to you. | Et dicebat illis : Videte quid audiatis. In qua mensura mensi fueritis, remetietur vobis, et adjicietur vobis. | και ελεγεν αυτοις βλεπετε τι ακουετε εν ω μετρω μετρειτε μετρηθησεται υμιν και προστεθησεται υμιν τοις ακουουσιν |
| 25. | For he that hath, to him shall be given: and he that hath not, that also which he hath shall be taken away from him. | Qui enim habet, dabitur illi : et qui non habet, etiam quod habet auferetur ab eo. | ος γαρ αν εχη δοθησεται αυτω και ος ουκ εχει και ο εχει αρθησεται απ αυτου |
4:21–25
21. And he said unto them, Is a candle brought to be put under a bushel, or under a bed? and not to be set on a candlestick?
22. For there is nothing hid, which shall not be manifested; neither was any thing kept secret, but that it should come abroad.
23. If any man have ears to hear, let him hear.
24. And he saith unto them, Take heed what ye hear: with what measure ye mete, it shall be measured to you: and unto you that hear shall more be given.
25. For he that hath, to him shall be given: and he that hath not, from him shall be taken even that which he hath.
CHRYSOSTOM. (non occ.) After the question of the disciples concerning the parable, and its explanation, He well subjoins, And he said unto them, Is a candle brought, &c. As if he said, A parable is given, not that it should remain obscure, and hidden as if under a bed or a bushel, but that it should be manifested to those who are worthy. The candle within us is that of our intellectual nature, and it shines either clearly or obscurely according to the proportion of our illumination. For if meditations which feed the light, and the recollection with which such a light is kindled, are neglected, it is presently extinguished.
PSEUDO-JEROME. Or else the candle is the discourse concerning the three sorts of seed. The bushel or the bed is the hearing of the disobedient. The Apostles are the candlestick, whom the word of the Lord hath enlightened; wherefore it goes on, For there is nothing hidden, &c. The hidden and secret thing is the parable of the seed, which comes forth to light, when it is spoken of by the Lord.
THEOPHYLACT. Or else the Lord warns His disciples to be as light, in their life and conversation; as if He said, As a candle is put so as to give light, so all will look to your life. Therefore be diligent to lead a good life; sit not in corners, but be ye a candle. For a candle gives light, not when placed under a bed, but on a candlestick; this light indeed must be placed on a candlestick, that is, on the eminence of a godly life, that it may be able to give light to others. Not under a bushel, that is, in things pertaining to the palate, nor under a bed, that is, in idleness. For no one who seeks after the delights of his palate and loves rest can be a light shining over all.
BEDE. (in Marc. i. 20) Or, because the time of our life is contained under a certain measurement of Divine Providence, it is rightly compared to a bushel. But the bed of the soul is the body, in which it dwells and reposes for a time. He therefore who hides the word of God under the love of this transitory life, and of carnal allurements, covers his candle with a bushel or a bed. But he puts his light on a candlestick, who employs his body in the ministry of the word of God; therefore under these words He typically teaches them a figure of preaching. Wherefore it goes on, For there is nothing hidden, which shall not be revealed, nor is there any thing made secret, which shall not come abroad. As if He said, Be not ashamed of the Gospel, but amidst the darkness of persecution raise the light of the word of God upon the candlestick of your body, keeping fixedly in your mind that day, when the Lord will throw light upon the hidden places of darkness, for then everlasting praise awaits you, and everlasting punishment your adversaries.
CHRYSOSTOM. (in Matt. Hom. 15) Or else, There is nothing hid; as if He said, If ye conduct your life with care, accusation will not be able to obscure your light.
THEOPHYLACT. For each of us, whether he have done good or evil, is brought to light in this life, much more in that which is to come. For what can be more hidden than God, nevertheless He Himself is manifested in the flesh. It continues, If any man have ears to ear, let him hear.
BEDE. (ubi sup.) That is, if any man have a sense for understanding the word of God, let him not withdraw himself, let him not turn his ear to fables, but let him lend his ear to search those things which truth hath spoken, his hands for fulfilling them, his tongue for preaching them. There follows, And he said unto them, Take heed what ye hear.
THEOPHYLACT. That is, that none of those things which are said to you by me should escape you. With what measure ye mete, it shall be measured to you, that is, whatsoever degree of application ye bring, in that degree ye will receive profit.
BEDE. (ubi sup.) Or else, If ye diligently endeavour to do all the good which ye can, and to teach it to your neighbours, the mercy of God will come in, to give you both in the present life a sense to take in higher things, and a will to do better things, and will add for the future an everlasting reward. And therefore it is subjoined, And to you shall more be given.
PSEUDO-JEROME. According to the measure of his faith the understanding of mysteries is divided to every man, and the virtues of knowledge will also be added to them. It goes on: For he that hath, to him shall be given; that is, he who hath faith shall have virtue, and he who hath obedience to the word, shall also have the understanding of the mystery. Again, he who, on the other hand, has not faith, fails in virtue; and he who has not obedience to the word, shall not have the understanding of it; and if he does not understand, he might as well not have heard.
PSEUDO-CHRYSOSTOM. (Vict. Ant. e Cat. in Marc.) Or else, He who has the desire and wish to hear and to seek, to him shall be given. But he who has not the desire of hearing divine things, even what he happens to have of the written law is taken from him.
BEDE. (ubi sup.) For sometimes a clever reader by neglecting his mind, deprives himself of wisdom, of which he tastes the sweetness, who, though slow in intellect, works more diligently.
CHRYSOSTOM. (non occ.) Again it may be said, that he hath not, who has not truth. But our Lord says that he hath, because he has a lie, for every one whose understanding believes a lie, thinks that he has something.
Ad Majorem Dei Gloriam (To the Greater Glory of God)
For: Thursday, January 28, 2021br> 3rd Week in Ordinary Time
Memorial: St Thomas Aquinas, Priest and Doctor
From: Hebrews 10:19-25
Motives for Perseverance
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[19] Therefore, brethren, since we have confidence to enter the sanctuary by the blood of Jesus, [20] by the new and living way which he opened for us through the curtain, that is, through his flesh, [21] and since we have a great priest over the house of God, [22] let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. [23] Let us hold fast the confession of our hope without wavering, for he who promised is faithful; [24] and let us consider how to stir up one another to love and good works, [25] not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.
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Commentary:
19-21. Throughout the epistle there is a constant interweaving of dogmatic and moral considerations, with the former points often giving rise to exhortations to the faithful to be unwavering in faith and hope. The epistle now moves on from its theological reflections on Christ's priesthood to its practical application in the Christian life: the Christian should put his trust in the efficacy of Christ's sacrifice, and through faith, hope and charity associate himself with Christ's priesthood.
He should do this for three reasons -- the redemptive value of the blood of Jesus, the access to glory signified by his entry into the sanctuary of heaven, and Christ's enthronement at the right hand of the Father. The sprinkling of the blood of Christ gives the believer full assurance that he too will enter heaven, because the paschal mystery of Christ -- his passion, death and resurrection -- has made this possible.
"The new and living way": a translation of the original Greek expression, which literally reads "the recently sacrificed and living way"; this is a metaphorical expression indicating that Christ is a way, and that this way has been recently opened up, has been sacrificed and is alive. There is, then, a personification of "way" which recalls what Jesus said about his being "the way, and the truth, and the life" (Jn 14:6); and there is also a reference to Christ's sacrifice, to the fact that his body did not experience corruption and that he lives for ever (cf. Heb 7:25).
The "Pius V Catechism", referring to the benefits brought us by Christ's passion, specifies how he opened to us the gates of heaven, closed due to mankind's sin: "Nor are we without a type and figure of this mystery in the Old Law. For those who were prohibited to return into their native country before the death of the high priest (cf. Num 35:25) typified that no one, however just and holy may have been his life, could gain admission into the celestial country until the eternal High Priest, Jesus Christ, had died, and by his death immediately opened heaven to those who, purified by the sacraments and gifted with faith, hope and charity, become partakers of his passion" (I, 5, 14).
The reference to Christ's flesh as a "curtain" not only recalls the curtain in the temple separating the Holy of Holies from the rest of the sanctuary, but also points to the fact that the deepest dimension of Christ is his Godhead, in which the Christian must believe, but without separating it from his humanity. Christ's human nature is at the same time a "way" because it reveals his divinity, and a "curtain" because it masks it. "Just as the priest (of the Old Law) entered the Holy of Holies, so too if we want to enter holy glory, we must enter by way of Christ's flesh, the curtain (concealing) his divinity [...]. For, faith in the one God is insufficient if one does not have faith in the Incarnation" (St Thomas Aquinas, "Commentary on Heb., ad loc.").
22-25. The epistle now exhorts its readers to purity of heart, steadfastness in faith and mutual charity.
It speaks of a clean heart, recalling the purity which the water of Baptism brings. The Christian should stay true to the faith he received and professed at Baptism, and maintain the purity which it brings. To live in this way the baptized should count on the help provided by the Church and on the grace God continually gives. As Vatican I teaches, referring to those who have received the light of faith, "God does not abandon them, unless he is abandoned [...]. Therefore, the position of those who have embraced Catholic truth by the heavenly gift of faith, and of those who have been misled by human opinions and follow a false religion is by no means the same, for the former, who have accepted the faith under the teaching authority of the Church, can never have just reason for changing that faith or calling it into question" ("Dei Filius", chap. 3).
Along with its exhortation to practise the three theological virtues, the passage includes a call not to neglect to attend Christian assemblies. We know that the first Christians were expected to come together daily or weekly (cf. Acts 2:46; 20:7) and, as we can see here, some gave up going to those meetings through carelessness, or because they preferred private to public prayer, or because they did not want others to know they were Christians. In Judaism much emphasis was placed on the duty to attend synagogue meetings. The meetings referred to in this passage, whether for the celebration of the Christian liturgy or for instruction in apostolic teaching, had a clearly eschatological focus in the sense that they built up people's hope in the coming of our Lord (cf. 1 Thess 5:4; 1 Cor 3:13; Rom 13:12; Phil 4:5; Jas 5:8; 1 Pet 4:7). The author's insistence on the need to meet together recalls another exhortation which goes back to the early Church: "Now that you are members of Christ, do not choose to cut yourselves off from the Church by failing to attend the assembly; having Christ your head present and in touch with you, as he promised, do not underestimate yourselves or choose to separate the Savior from his members, or divide or scatter his body, or give your everyday needs more importance than the Word of God; rather, on the Lord's Day leave everything aside and come to the Church" ("The Teaching of the Twelve Apostles"). On the basis of the apostolic tradition, the Church has established a grave obligation to attend Mass on Sundays (cf. "Code of Canon Law", can. 1247). "On this day Christ's faithful are bound to come together into one place. They should listen to the word of God and take part in the Eucharist, thus calling to mind the passion, resurrection and glory of the Lord Jesus and giving thanks to God, 'who has begotten them anew to a living hope through the resurrection of Jesus Christ from the dead'" (1 Pet 1:3) (Vatican II, "Sacrosanctum Concilium", 106).
In the same way -- by listening to and meditating on the Word of God -- Christians fulfill their equally serious obligation to improve their understanding of Christian doctrine.
Parables of the Lamp and the Measure
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[21] And He (Jesus) said to them, "Is a lamp brought in to be put under a bushel, or under a bed, and not on a stand? [22] For there is nothing hid, except to be made manifest; nor is anything secret, except to come to light. [23] If any man has ears to hear, let him hear." [24] And He said to them, "Take heed what you hear; the measure you give will be the measure you get, and still more will be given you. [25] For to him who has will more be given; and from him who has not, even what he has will be taken away."
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Commentary:
21. A "bushel" was a container used for measuring cereals and vegetables. It held a little over eight liters (two gallons).
22. This parable contains a double teaching. Firstly, it says that Christ's doctrine should not be kept hidden; rather, it must be preached throughout the whole world. We find the same idea elsewhere in the Gospels: "what you hear whispered, proclaim it upon the house-tops" (Matthew 10:27); "Go into all the world and preach the Gospel to the whole of creation..." (Mark 16:15). The other teaching is that the Kingdom which Christ proclaims has such ability to penetrate all hearts that, at the end of time, when Jesus comes again, not a single human action, in favor or against Christ, will not become public and manifest.
24-25. Our Lord never gets tired of asking the Apostles, the seed which will produce the Church, to listen carefully to the teaching He is giving: they are receiving a treasure for which they will be held to account. "To him who has will more be given...": he who responds to grace will be given more grace and will yield more and more fruit; but he who does not will become more and more impoverished (cf. Matthew 25:14-30). Therefore, there is no limit to the development of the theological virtues: "If you say 'Enough,' you are already dead" (St. Augustine, "Sermon 51"). A soul who wants to make progress in the interior life will pray along these lines: "Lord, may I have due measure in everything, except in Love" (St. J. Escriva, "The Way", 247).
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