(Basilica of the 26 Martyrs of Japan), Oura Cathedral, Nagasaki, Japan
Posted on 02/06/2021 5:50:37 AM PST by Cronos
Liturgical Colour: Red.
These are the readings for the feria
| First reading |
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| Hebrews 13:15-17,20-21 © |
| Responsorial Psalm | Psalm 22(23) © |
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| Gospel Acclamation | Jn10:27 |
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| Gospel | Mark 6:30-34 © |
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These are the readings for the memorial
| First reading |
|---|
| Galatians 2:19-20 © |
| Responsorial Psalm | Psalm 125(126) © |
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| Gospel Acclamation | Mt28:19,20 |
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| Gospel |
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| Matthew 28:16-20 © |
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) | Japanese: JKUG | |
| 30. | And the apostles coming together unto Jesus, related to him all things that they had done and taught. | Et convenientes Apostoli ad Jesum, renuntiaverunt ei omnia quæ egerant, et docuerant. | και συναγονται οι αποστολοι προς τον ιησουν και απηγγειλαν αυτω παντα και οσα εποιησαν και οσα εδιδαξαν | さて、使徒たちはイエスのもとに集まってきて、自分たちがしたことや教えたことを、みな報告した。 |
| 31. | And he said to them: Come apart into a desert place, and rest a little. For there were many coming and going: and they had not so much as time to eat. | Et ait illis : Venite seorsum in desertum locum, et requiescite pusillum. Erant enim qui veniebant et redibant multi : et nec spatium manducandi habebant. | και ειπεν αυτοις δευτε υμεις αυτοι κατ ιδιαν εις ερημον τοπον και αναπαυεσθε ολιγον ησαν γαρ οι ερχομενοι και οι υπαγοντες πολλοι και ουδε φαγειν ευκαιρουν | するとイエスは彼らに言われた、「さあ、あなたがたは、人を避けて寂しい所へ行って、しばらく休むがよい」。それは、出入りする人が多くて、食事をする暇もなかったからである。 |
| 32. | And going up into a ship, they went into a desert place apart. | Et ascendentes in navim, abierunt in desertum locum seorsum. | και απηλθον εις ερημον τοπον τω πλοιω κατ ιδιαν | そこで彼らは人を避け、舟に乗って寂しい所へ行った。 |
| 33. | And they saw them going away, and many knew: and they ran flocking thither on foot from all the cities, and were there before them. | Et viderunt eos abeuntes, et cognoverunt multi : et pedestres de omnibus civitatibus concurrerunt illuc, et prævenerunt eos. | και ειδον αυτους υπαγοντας και επεγνωσαν αυτον πολλοι και πεζη απο πασων των πολεων συνεδραμον εκει και προηλθον αυτους και συνηλθον προς αυτον | ところが、多くの人々は彼らが出かけて行くのを見、それと気づいて、方々の町々からそこへ、一せいに駆けつけ、彼らより先に着いた。 |
| 34. | And Jesus going out saw a great multitude: and he had compassion on them, because they were as sheep not having a shepherd, and he began to teach them many things. | Et exiens vidit turbam multam Jesus : et misertus est super eos, quia erant sicut oves non habentes pastorem, et cœpit docere multa. | και εξελθων ειδεν ο ιησους πολυν οχλον και εσπλαγχνισθη επ αυτοις οτι ησαν ως προβατα μη εχοντα ποιμενα και ηρξατο διδασκειν αυτους πολλα | イエスは舟から上がって大ぜいの群衆をごらんになり、飼う者のない羊のようなその有様を深くあわれんで、いろいろと教えはじめられた。 |
6:30–34
30. And the apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught.
31. And he said unto them, Come ye yourselves apart into a desert place, and rest a while: for there were many coming and going, and they had no leisure so much as to eat.
32. And they departed into a desert place by ship privately.
33. And the people saw them departing, and many knew him, and ran afoot thither out of all cities, and outwent them, and came together unto him.
34. And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd: and he began to teach them many things.
GLOSS. (non occ.) The Evangelist, after relating the death of John, gives an account of those things which Christ did with His disciples after the death of John, saying, And the Apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught.
PSEUDO-JEROME. For they return to the fountain-head whence the streams flow; those who are sent by God, always offer up thanks for those things which they have received.
THEOPHYLACT. Let us also learn, when we are sent on any mission, not to go far away, and not to overstep the bounds of the office committed, but to go often to him, who sends us, and report all that we have done and taught; for we must not only teach but act.
BEDE. (ubi sup.) Not only do the Apostles tell the Lord what they themselves had done and taught, but also his own and John’s disciples together tell Him what John had suffered, during the time that they were occupied in teaching, as Matthew relates. It goes on: And he said to them, Come ye yourselves apart, &c.
AUGUSTINE. (de Con. Evan. 2. 45) This is said to have taken place, after the passion of John, therefore what is first related took place last, for it was by these events that Herod was moved to say, This is John the Baptist, whom I beheaded.
THEOPHYLACT. Again, He goes into a desert place from His humility. But Christ makes His disciples rest, that men who are set over others may learn, that they who labour in any work or in the word deserve rest, and ought not to labour continually.
BEDE. (ubi sup.) How arose the necessity for giving rest to His disciples, He shews, when He adds, For there were many coming and going, and they had no leisure so much as to eat; we may then see how great was the happiness of that time, both from the toil of the teachers, and from the diligence of the learners. It goes on, And embarking in a ship, they departed into a desert place privately. The disciples did not enter into the ship alone, but taking up the Lord with them, they went to a desert place, as Matthew shews. (Matt. 14) Here He tries the faith of the multitude, and by seeking a desert place He would see whether they care to follow Him. And they follow Him, and that not on horseback, nor in carriages, but laboriously coming on foot, they shew how great is their anxiety for their salvation. There follows, And the people saw them departing, and many knew him, and ran afoot thither out of all cities, and outwent them. In saying that they outwent them on foot, it is proved that the disciples with the Lord did not reach the other bank of the sea, or of the Jordan, but they went to the nearest places of the same country, where the people of those parts could come to them on foot.
THEOPHYLACT. So do thou not wait for Christ till He Himself call you, but outrun Him, and come before Him. There follows, And Jesus when he came out saw much people, and was moved with compassion towards them, because they were as sheep having no shepherd. The Pharisees being ravening wolves did not feed the sheep, but devoured them; for which reason they gather themselves to Christ, the true Shepherd, who gave them spiritual food, that is, the word of God. Wherefore it goes on, And he began to teach them many things. For seeing that those who followed Him on account of His miracles were tired from the length of the way, He pitied them, and wished to satisfy their wish by teaching them.
BEDE. (in Marc. 2, 26) Matthew says that He healed their sick, for the real way of pitying the poor is to open to them the way of truth by teaching them, and to take away their bodily pains.
PSEUDO-JEROME. Mystically, however, the Lord took apart those whom He chose, that though living amongst evil men, they might not apply their minds to evil things, as Lot in Sodom, Job in the land of Uz, and Obadiah in the house of Ahab.
BEDE. (in Marc. 2, 25) Leaving also Judæa, the holy preachers, in the desert of the Church, overwhelmed by the burden of their tribulations amongst the Jews, obtained rest by the imparting of the grace of faith to the Gentiles.
PSEUDO-JEROME. Little indeed is the rest of the saints here on earth, long is their labour, but afterwards, they are bidden to rest from their labours. But as in the ark of Noah, the animals that were within were sent forth, and they that were without rushed in, so is it in the Church, Judas went, the thief came to Christ. But as long as men go back from the faith, the Church can have no refuge from grief; for Rachel weeping for her children would not be comforted. Moreover, this world is not the banquet, in which the new wine is drank, when the new song will be sung by men made anew, when this mortal shall have put on immortality.
BEDE. (in Marc. 2, 26) But when Christ goes to the deserts of the Gentiles, many bauds of the faithful leaving the walls of their cities, that is their old manner of living, follow Him.
For: Saturday, February 6, 2021
4th Week in Ordinary Time
Memorial: St Paul Miki and Companions, Martyrs
From: Hebrews 13: 15-17, 20-21
Religious Duties--Obeying Lawful Pastors; Religious Worship (Continuation)
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[15] Through him (Jesus) then let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that acknowledge his name. [16] Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God.
[17] Obey your leaders and submit to them; for they are keeping watch over your souls, as men who will have to give account. Let them do this joyfully, and not sadly, for that would be of no advantage to you.
Epilogue
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[20] Now may the God of peace who brought again from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant, [21] equip you with everything good that you may do his will, working in you that which is pleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen.
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Commentary:
15-16. The text presupposes the Old Testament distinction between the "sin offering" and other offerings. The sin offering was made publicly on the great Day of Atonement. The other offerings, particularly those not involving the shedding of blood--first fruits, fruit and loaves, which the faithful present to God in thanksgiving and praise--were called "peace offerings", among which the most prominent was the "sacrifice of thanksgiving" (cf. Lev 7:12; Ps 50:14; 116:17).
In the New Testament the faithful, exercising their spiritual priesthood (cf. Rom 12:1; Heb 12;28), offer sacrifices acceptable to God--prayer (made by lips which confess God), good works, alms, etc.
Already, through the prophets, God had made it plain that he abhorred sacrifices which were merely external (cf. 1 Sam 15:22, Is 1:11-17; Jer 6:20; Amos 5:21-22): what he wanted was a pure and humble heart (cf. Is 58:6-8). Jesus said the same (cf. Mt 5:23-24; Mk 11:25; Lk 18:9-14). So, too, in the New Covenant, Christ wants all followers to exercise that priesthood which consists in doing good and offering to God all the little sacrifices each day involves: "Since he wishes to continue his witness and his serving through the laity also, the supreme and eternal priest, Christ Jesus, vivifies them with his spirit and ceaselessly impels them to accomplish every good and perfect work" (Vatican II, Lumen Gentium, 34).
17-19. Emphasis is put here on the duty all Christians have to pray especially for those who are placed in authority over them.
"We owe two things to those who govern us in the spiritual sphere. First, obedience, to do what they tell us; and then reverence, to honor them like parents and accept the discipline they propose" (Chrysostom, Hom. on Heb., 13, 3).
"You are under an obligation to pray and sacrifice yourself for the person and intentions of whoever is 'in charge' of your apostolic undertaking. If you are careless in fulfilling this duty, you make me think that you lack enthusiasm for your way" (St J. Escriva, The Way, 953).
20-21. The epistle ends in the same kind of way as the Pauline epistles do—with a doxology and some words of farewell. In these verses, "the God of peace" is invoked; he is the only one who can give true peace, decreeing that men should be reconciled to him through the action of Christ; and Jesus is described as "the great shepherd"; once more there is this paralleling the Exodus/Old Covenant with entry into heaven. Just as Moses brought the people of Israel into the promised land the way a shepherd leads his sheep (cf. Is 63:11), so Jesus Christ, the shepherd par excellence (cf. Jn 10:10-16; 1 Pet 2:25; 5:4), has led his sheep into the glory of heaven.
Verse 21 links Christian teaching on grace with man's response to that grace. Commenting on this passage St Thomas Aquinas explains that the words "equip you with everything good that you may do his will" is the same as saying "may God make you desire everything good", because it is God's will that we act of our own free will. If we did not act freely, our will would not be good; if we go God's will we will always be doing what is good for us (cf. Commentary on Heb., ad loc.). God has disposed man's will to choose to do what is right. It is up to man to respond to God's design. In this sense, God "equips us with everything good that you may do his will".
The Apostles Return
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[30] The Apostles returned to Jesus, and told Him all that they had done and taught. [31] And He said to them, "Come away by yourselves to a lonely place, and rest a while." For many were coming and going, and they had no leisure even to eat. [32] And they went away in the boat to a lonely place by themselves.
First Miracles of the Loaves
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[33] Now many saw them going, and knew them, and they ran there on foot from the towns, and got there ahead of them. [34] As He landed He saw a great throng, and He had compassion on them, because they were like sheep without a shepherd; and He began to teach them many things.
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Commentary:
30-31. We can see here the intensity of Jesus' public ministry. Such was His dedication to souls that St. Mark twice mentions that the disciples did not even have time to eat (cf. Mark 3:20). A Christian should be ready to sacrifice his time and even his rest in the service of the Gospel. This attitude of availability will lead us to change our plans whenever the good of souls so requires.
But Jesus also teaches us here to have common sense and not to go to such extremes that we physically cannot cope: "The Lord makes His disciples rest, to show those in charge that people who work or preach cannot do so without breaks" (St. Bede, In Marci Evangelium Expositio, in loc.). "He who pledges himself to work for Christ should never have a free moment, because to rest is not to do nothing: it is to relax in activities which demand less effort" (St. J. Escriva, The Way, 357).
34. Our Lord had planned a period of rest, for Himself and His disciples, from the pressures of the apostolate (Mark 6:31-32). And He has to change His plans because so many people come, eager to hear Him speak. Not only is He not annoyed with them: He feels compassion on seeing their spiritual need. "My people are destroyed for lack of knowledge" (Hosea 4:6). They need instruction and our Lord wants to meet this need by preaching to them. "Jesus is moved by hunger and sorrow, but what moves Him most is ignorance" (St. J. Escriva, Christ Is Passing By, 109).
Nagasaki, Japan, is familiar to Americans as the city on which the second atomic bomb was dropped, immediately killing over 37,000 people. Three and a half centuries before, 26 martyrs of Japan were crucified on a hill, now known as the Holy Mountain, overlooking Nagasaki. Among them were priests, brothers, and laymen, Franciscans, Jesuits, and members of the Secular Franciscan Order; there were catechists, doctors, simple artisans, and servants, old men and innocent children—all united in a common faith and love for Jesus and his Church.
Brother Paul Miki, a Jesuit and a native of Japan, has become the best known among the martyrs of Japan. While hanging upon a cross, Paul Miki preached to the people gathered for the execution: “The sentence of judgment says these men came to Japan from the Philippines, but I did not come from any other country. I am a true Japanese. The only reason for my being killed is that I have taught the doctrine of Christ. I certainly did teach the doctrine of Christ. I thank God it is for this reason I die. I believe that I am telling only the truth before I die. I know you believe me and I want to say to you all once again: Ask Christ to help you to become happy. I obey Christ. After Christ’s example I forgive my persecutors. I do not hate them. I ask God to have pity on all, and I hope my blood will fall on my fellow men as a fruitful rain.”
When missionaries returned to Japan in the 1860s, at first they found no trace of Christianity. But after establishing themselves they found that thousands of Christians lived around Nagasaki and that they had secretly preserved the faith. Beatified in 1627, the martyrs of Japan were finally canonized in 1862.
Reflection
Today, a new era has come for the Church in Japan. Although the number of Catholics is not large, the Church is respected and has total religious freedom. The spread of Christianity in the Far East is slow and difficult. Faith such as that of the 26 martyrs is needed today as much as in 1597.
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