Catholic Caucus: Daily Mass Readings, 01-31-2021, Memorial of St. John Bosco

First reading
Deuteronomy 18:15-20 ©

Responsorial Psalm
Psalm 94(95):1-2,6-9 ©

Second reading
1 Corinthians 7:32-35 ©

Mark
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
21.	And they entered into Capharnaum, and forthwith upon the sabbath days going into the synagogue, he taught them.	Et ingrediuntur Capharnaum : et statim sabbatis ingressus in synagogam, docebat eos.	και εισπορευονται εις καπερναουμ και ευθεως τοις σαββασιν εισελθων εις την συναγωγην εδιδασκεν
22.	And they were astonished at his doctrine. For he was teaching them as one having power, and not as the scribes.	Et stupebant super doctrina ejus : erat enim docens eos quasi potestatem habens, et non sicut scribæ.	και εξεπλησσοντο επι τη διδαχη αυτου ην γαρ διδασκων αυτους ως εξουσιαν εχων και ουχ ως οι γραμματεις
23.	And there was in their synagogue a man with an unclean spirit; and he cried out,	Et erat in synagoga eorum homo in spiritu immundo : et exclamavit,	και ην εν τη συναγωγη αυτων ανθρωπος εν πνευματι ακαθαρτω και ανεκραξεν
24.	Saying: What have we to do with thee, Jesus of Nazareth? art thou come to destroy us? I know who thou art, the Holy One of God.	dicens : Quid nobis et tibi, Jesu Nazarene ? venisti perdere nos ? scio qui sis, Sanctus Dei.	λεγων εα τι ημιν και σοι ιησου ναζαρηνε ηλθες απολεσαι ημας οιδα σε τις ει ο αγιος του θεου
25.	And Jesus threatened him, saying: Speak no more, and go out of the man.	Et comminatus est ei Jesus, dicens : Obmutesce, et exi de homine.	και επετιμησεν αυτω ο ιησους λεγων φιμωθητι και εξελθε εξ αυτου
26.	And the unclean spirit tearing him, and crying out with a loud voice, went out of him.	Et discerpens eum spiritus immundus, et exclamans voce magna, exiit ab eo.	και σπαραξαν αυτον το πνευμα το ακαθαρτον και κραξαν φωνη μεγαλη εξηλθεν εξ αυτου
27.	And they were all amazed, insomuch that they questioned among themselves, saying: What thing is this? what is this new doctrine? for with power he commandeth even the unclean spirits, and they obey him.	Et mirati sunt omnes, ita ut conquirerent inter se dicentes : Quidnam est hoc ? quænam doctrina hæc nova ? quia in potestate etiam spiritibus immundis imperat, et obediunt ei.	και εθαμβηθησαν παντες ωστε συζητειν προς εαυτους λεγοντας τι εστιν τουτο τις η διδαχη η καινη αυτη οτι κατ εξουσιαν και τοις πνευμασιν τοις ακαθαρτοις επιτασσει και υπακουουσιν αυτω
28.	And the fame of him was spread forthwith into all the country of Galilee.	Et processit rumor ejus statim in omnem regionem Galilææ.	εξηλθεν δε η ακοη αυτου ευθυς εις ολην την περιχωρον της γαλιλαιας

Catena Aurea by St. Thomas Aguinas

Mark CHAP. 1

1:21–22

21. And they went into Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught.

22. And they were astonished at his doctrine: for he taught them as one that had authority, and not as the Scribes.

PSEUDO-JEROME. Mark, arranging the sayings of the Gospel as they were in his own mind, not in themselves, quits the order of the history, and follows the order of the mysteries. Wherefore he relates the first miracle on the sabbath day, saying, And they go into Capernaum.

THEOPHYLACT. Quitting Nazareth. Now on the sabbath day, when the Scribes were gathered together, he entered into a synagogue, and taught. Wherefore there follows, And straightway on the sabbath day, having entered into the synagogue, he taught them. For for this end the Law commanded them to give themselves up to rest on the sabbath day, that they might meet together to attend to sacred reading. Again, Christ taught them by rebuke, not by flattery as did the Pharisees; wherefore it says, And they were astonished at his doctrine; for he taught them as one having power, and not as the Scribes. He taught them also in power, transforming men to good, and He threatened punishment to those who did not believe on Him.

BEDE. (ubi sup.) The Scribes themselves taught the people what was written in Moses and the Prophets: but Jesus as the God and Lord of Moses himself, by the freedom of His own will, either added those things which appeared wanting in the Law, or altered things as He preached to the people; as we read in Matthew, It was said to them of old time, but I say unto you. (Mat. 5:27)

1:23–28

23. And there was in their synagogue a man with an unclean spirit; and he cried out,

24. Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God.

25. And Jesus rebuked him, saying, Hold thy peace, and come out of him.

26. And when the unclean spirit had torn him, and cried with a loud voice, he came out of him.

27. And they were all amazed, insomuch that they questioned among themselves, saying, What thing is this? what new doctrine is this? for with authority commandeth he even the unclean spirits, and they do obey him.

28. And immediately his fame spread abroad throughout all the region round about Galilee.

BEDE. (in Marc. i. 7) Since by the envy of the devil death first entered into the world, it was right that the medicine of healing should first work against the author of death; and therefore it is said, And there was in their synagogue a man, &c.

PSEUDO-CHRYSOSTOM. (Vict. Ant. e Cat. in Marc.) The word Spirit is applied to an Angel, the air, the soul, and even the Holy Ghost. Lest therefore by the sameness of the name we should fall into error, he adds, unclean. And he is called unclean on account of his impiousness and far removal from God, and because he employs himself in all unclean and wicked works.

AUGUSTINE. (de Civ. Dei, ix. 21) Moreover, how great is the power which the lowliness of God, appearing in the form of a servant, has over the pride of devils, the devils themselves know so well, that they express it to the same Lord clothed in the weakness of flesh. For there follows, And he cried out, saying, What have we to do with thee, Jesus of Nazareth, &c. For it is evident in these words that there was in them knowledge, but there was not charity; and the reason was, that they feared their punishment from Him, and loved not the righteousness in Him.

BEDE. (ubi sup.) For the devils, seeing the Lord on the earth, thought that they were immediately to be judged.

PSEUDO-CHRYSOSTOM. (Vict. Ant. e Cat. in Marc.) Or else the devil so speaks, as if he said, ‘by taking away uncleanness, and giving to the souls of men divine knowledge, Thou allowest us no place in men.’

THEOPHYLACT. For to come out of man the devil considers as his own perdition; for devils are ruthless, thinking that they suffer some evil, so long as they are not troubling men. There follows, I know that thou art the Holy One of God.

PSEUDO-CHRYSOSTOM. (Vict. Ant. e Cat. in Marc.) As if he said, Methinks that Thou art come; for he had not a firm and certain knowledge of the coming of God. But he calls Him holy not as one of many, for every prophet was also holy, but he proclaims that He was the One holy; by the article in Greek he shews Him to be the One, but by his fear he shews Him to be Lord of all.

AUGUSTINE. (ubi sup.) For He was known to them in that degree in which He wished to be known; and He wished as much as was fitting. He was not known to them as to the holy Angels, who enjoy Him by partaking of His eternity according as He is the Word of God; but as He was to be made known in terror, to those beings from whose tyrannical power He was about to free the predestinate. He was known therefore to the devils, not in that He is eternal Life, but by some temporal effects of His Power, which might be more clear to the angelic senses of even bad spirits than to the weakness of men.

PSEUDO-CHRYSOSTOM. (Vict. Ant. e Cat. in Marc.) Further, the Truth did not wish to have the witness of unclean spirits; wherefore there follows, And Jesus threatened him, saying, &c. Whence a healthful precept is given to us; let us not believe devils, howsoever they may proclaim the truth. It goes on, And the unclean spirit tearing him, &c. For, because the man spoke as one in his senses and uttered his words with discretion, lest it should be thought that he put together his words not from the devil but out of his own heart, He permitted the man to be torn by the devil, that He might shew that it was the devil who spoke.

THEOPHYLACT. That they might know, when they saw it, from how great an evil the man was freed, and on account of the miracle might believe.

BEDE. (ubi sup.) But it may appear to be a discrepancy, that he should have gone out of him, tearing him, or, as some copies have it, vexing him, when, according to Luke, he did not hurt him. But Luke himself says, When he had, cast him into the midst, he came out from him, without hurting him. (Luke 4:35) Wherefore it is inferred that Mark meant by vexing or tearing him, what Luke expresses, in the words, When he had cast him into the midst; so that what he goes on to say, And did not hurt him, may be understood to mean, that the tossing of his limbs and vexing, did not weaken him, as devils are wont to come out even with the cutting off and tearing away of limbs. But seeing the power of the miracle, they wonder at the newness of our Lord’s doctrine, and are roused to search into what they had heard by what they had seen. Wherefore there follows, And they all wondered &c. For miracles were done that they might more firmly believe the Gospel of the kingdom of God, which was being preached, since those who were promising heavenly joys to men on earth, were shewing forth heavenly things and divine works even on earth. For before (as the Evangelist says) He was teaching them as one who had power, and now, as the crowd witnesses, with power He commands the evil spirits, and they obey Him. (1 John 5:20. John 17:3) It goes on, And immediately His fame spread abroad, &c.

GLOSS. (non occ.) For those things which men wonder at they soon divulge, for out of the abundance of the heart the mouth speaketh. (Mat. 12:24)

PSEUDO-JEROME. Moreover, Capernaum is mystically interpreted the town of consolation, and the sabbath as rest. The man with an evil spirit is healed by rest and consolation, that the place and time may agree with his healing. This man with an unclean spirit is the human race, in which uncleanness reigned from Adam to Moses; for they sinned without law, and perished without law. (v. Rom. 5:14. 2:12) And he, knowing the Holy One of God, is ordered to hold his peace, for they knowing God did not glorify him as God, but rather served the creature than the Creator. (1:21.25) The spirit tearing the man came out of him. When salvation is near, temptation is at hand also. Pharaoh, when about to leti Israel go, pursues Israel; the devil, when despised, rises up to create scandals.

NAVARRE BIBLE COMMENTARY (RSV)
Ad Majorem Dei Gloriam (To the Greater Glory of God)

For: Sunday, January 31, 2021
4th Sunday in Ordinary Time

From: Deuteronomy 18:15-20

Prophets (Continuation)

----------------------------------
(Moses spoke to all the people, saying:) [15] "The LORD your God will raise up for you a prophet like me from among you, from your brethren--him you shall heed--[16] just as you desired of the LORD your God at Horeb on the day of the assembly, when you said, 'Let me not hear again the voice of the LORD my God, or see this great fire any more, lest I die.' [17] And the LORD said to me, 'They have rightly said all that they have spoken. [18] I will raise up for them a prophet like you from among their brethren; and I will put my words in his mouth, and he shall speak to them all that I command him. [19] And whoever will not give heed to my words which he shall speak in my name, I myself will require it of him. [20] But the prophet who presumes to speak a word in my name which I have not commanded him to speak, or who speaks in the name of other gods, that same prophet shall die.'"

*******************************************************************
Commentary:

18:9-22. This is a key text as regards the institution of the prophethood in Israel, and even for the notion of Messiah. Together with the king and the priest, the prophet is one of the great institutions of Israel; the prophet has a very important religious position and special moral authority. In the Deuteronomic tradition (cf. 34:10-12) Moses is seen not only as the one who delivered Israel from bondage in Egypt, not only as a lawgiver, but also as the first prophet and the outstanding model for all future prophets.

The fundamental role of the prophet is to speak in the name of the Lord and proclaim the meaning and scope of past, present and future events: the Israelites would never have any need, therefore, of wizards, magi or necromancers (people who call up the spirits of the dead), who were closely linked to idolatry and superstition. However, the fact was that they often fell into this temptation – even the horrendous sacrificial burning of children (cf. 2 Kings 21:6), repeatedly condemned in the Old Testament (cf., e.g., Jer 7:31; Ezek 16:20-21).

Tradition has shown the messianic meaning of vv. 15 and 18. In the New Testament St Paul identifies the "prophet" who will be raised up as being Jesus Christ (cf. Acts 3:22-23 which actually quotes Deuteronomy 18:18; cf. also Jn 1:21, 45; 6:14; 7:40).

Foremost among the evidence of Jewish tradition in Jesus' time, giving strongly messianic interpretation to this passage, is that from the Qumran manuscripts (cf. 1 QS 9) which add to this passage that of Deuteronomy 5:28-29 and the references to the Star of Jacob (Num 24:17); and the scepter of Israel (Gen 49:10); and they link 18:9-22 to 33:8-11 through the reference to the priest-Messiah.

The possible collective meaning of what Moses announces here (the fact that it can be interpreted as referring to the many prophets that God will arise up over time) is perfectly compatible with its achieving its fullest expression in Jesus Christ, the greatest of all the prophets (cf. Heb 1:4).

From: Mark 1:21-28

Jesus in the Synagogue of Capernaum
--------------------------------------------------------
[21] And they went into Capernaum; and immediately on the sabbath He entered the synagogue and taught. [22] And they were astonished at His teaching, for He taught them as one who had authority, and not as the scribes. [23] And immediately there was in their synagogue a man with an unclean spirit; [24] and he cried out, "What have You to do with us, Jesus of Nazareth? Have You come to destroy us? I know who You are, the Holy One of God." [25] But Jesus rebuked him saying, "Be silent, and come out of him!" [26] And the unclean spirit, convulsing him and crying out with a loud voice, came out of him. [27] And they were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching! With authority He commands even the unclean spirits, and they obey Him." [28] And at once His fame spread everywhere throughout all the surrounding region of Galilee.

****************************************************************
Commentary:

21. "Synagogue" means meeting, assembly, community. It was -- and is – used by the Jews to describe the place where they met to hear the Scriptures read, and to pray. Synagogues seem to have originated in the social gatherings of the Jews during their exile in Babylon, but this phenomenon did not spread until much later. In our Lord's time there were synagogues, in Palestine, in every city and town of any importance; and, outside Palestine, wherever the Jewish community was large enough. The synagogue consisted mainly of a rectangular room built in such a way that those attending were facing Jerusalem when seated. There was a rostrum or pulpit from which Sacred Scripture was read and explained.

22. Here we can see how Jesus showed His authority to teach. Even when He took Scripture as His basis--as in the Sermon on the Mount--He was different from other teachers, for He spoke in His own name: "But I say to you" (Matthew 7:28-29). Our Lord speaks about the mysteries of God, and about human relationships; He teaches in a simple and authoritative way because He speaks of what He knows and testifies to what He has seen (John 3:11). The scribes also taught the people, St. Bede comments, about what is written in Moses and the prophets; but Jesus preached to them as God and Lord of Moses himself (St. Bede, In Marci Evangelium Expositio). Moreover, first He does and then He preaches (Acts 1:1)--not like the scribes who teach and do not do (Matthew 23:1-5).

23-26. The Gospels give us many accounts of miraculous cures, among the most outstanding of which are those of people possessed by the devil. Victory over the unclean spirit, as the devil is usually described, is a clear sign that God's salvation has come: by overcoming the Evil One, Jesus shows that He is the Messiah, the Savior, more powerful than the demons: "Now is the judgment of this world, now shall the ruler of this world be cast out" (John 12:31). Throughout the Gospel we see many accounts of this continuous and successful struggle of our Lord against the devil.

As time goes on the devil's opposition to Jesus becomes ever clearer; in the wilderness it is hidden and subtle; it is noticeable and violent in the case of possessed people; and radical and total during the Passion, the devil's "hour and the power of darkness" (Luke 22:53). And Jesus' victory also becomes ever clearer, until He triumphs completely by rising from the dead.

The devil is called unclean, St. John Chrysostom says, because of his impiety and withdrawal from God. In some ways he does recognize Christ's holiness, but this knowledge is not accompanied by charity. In addition to the historical fact of this cure, we can also see, in this possessed man, those sinners who must be converted to God and freed from the slavery to sin and the devil. They may have to struggle for a long time but victory will come: the Evil One is powerless against Christ (cf. note on Matthew 12:22-24).

27. The same authority that Jesus showed in His teaching (1:22) is now to be seen in His actions. His will is His command: He has no need of long prayers or incantations. Jesus' words and actions already have a divine power which provokes wonder and fear in those who hear and see Him.

Jesus continues to impress people in this way (Mark 2:12; 5:20-42; 7:37; 15:39; Luke 19:48; John 7:46). Jesus of Nazareth is the long-awaited Savior. He knows this Himself and He lets it be known by His actions and by His words; according to the gospel accounts (Mark 1:38-39; 2:10-11; 4:39) there is complete continuity and consistency between what He says and He does. As Vatican II teaches (Dei Verbum, 2) Revelation is realized by deeds and words intimately connected with each other: the words proclaim the deeds and clarify the mystery contained in them; the deeds confirm the teaching. In this way Jesus progressively reveals the mystery of His Person: first the people sense His exceptional authority; later on, the Apostles, enlightened by God's grace, recognize the deepest source of this authority: "You are the Christ, the Son of the living God" (Matthew 16:16).

Daily Word For Reflection—Navarre Bible Commentary

Saint John Bosco’s Story

John Bosco’s theory of education could well be used in today’s schools. It was a preventive system, rejecting corporal punishment and placing students in surroundings removed from the likelihood of committing sin. He advocated frequent reception of the sacraments of Penance and Holy Communion. He combined catechetical training and fatherly guidance, seeking to unite the spiritual life with one’s work, study and play.

Encouraged during his youth in Turin to become a priest so he could work with young boys, John was ordained in 1841. His service to young people started when he met a poor orphan in Turin, and instructed him in preparation for receiving Holy Communion. He then gathered young apprentices and taught them catechism.

After serving as chaplain in a hospice for working girls, Don Bosco opened the Oratory of St. Francis de Sales for boys. Several wealthy and powerful patrons contributed money, enabling him to provide two workshops for the boys, shoemaking and tailoring.

By 1856, the institution had grown to 150 boys and had added a printing press for publication of religious and catechetical pamphlets. John’s interest in vocational education and publishing justify him as patron of young apprentices and Catholic publishers.

John’s preaching fame spread and by 1850 he had trained his own helpers because of difficulties in retaining young priests. In 1854, he and his followers informally banded together, inspired by Saint Francis de Sales.

With Pope Pius IX’s encouragement, John gathered 17 men and founded the Salesians in 1859. Their activity concentrated on education and mission work. Later, he organized a group of Salesian Sisters to assist girls.

Reflection

John Bosco educated the whole person—body and soul united. He believed that Christ’s love and our faith in that love should pervade everything we do—work, study, play. For John Bosco, being a Christian was a full-time effort, not a once-a-week, Mass-on-Sunday experience. It is searching and finding God and Jesus in everything we do, letting their love lead us. Yet, because John realized the importance of job-training and the self-worth and pride that come with talent and ability, he trained his students in the trade crafts, too.

Saint John Bosco is the Patron Saint of:

Boys
Editors
Youth

franciscanmedia.org

Disclaimer: Opinions posted on Free Republic are those of the individual posters and do not necessarily represent the opinion of Free Republic or its management. All materials posted herein are protected by copyright law and the exemption for fair use of copyrighted works.

Readings at Mass

I will raise up a prophet and put my words into his mouth

Give your undivided attention to the Lord

Unlike the scribes, he taught them with authority

Catena Aurea by St. Thomas Aguinas

Mark CHAP. 1