Catholic Caucus: Daily Mass Readings 06-02-2021, Wednesday of week 9 in Ordinary Time

Sad at heart, I, Tobit, sighed and wept, and began this prayer of lamentation:

‘You are just, O Lord,

and just are all your works.

All your ways are grace and truth,

and you are the Judge of the world.

‘Therefore, Lord, remember me, look on me.

Do not punish me for my sins

or for my heedless faults

or for those of my fathers.

‘For we have sinned against you

and broken your commandments;

and you have given us over to be plundered,

to captivity and death,

to be the talk, the laughing-stock and scorn

of all the nations among whom you have dispersed us.

‘Whereas all your decrees are true

when you deal with me as my faults deserve,

and those of my fathers,

since we have neither kept your commandments

nor walked in truth before you;

so now, do with me as you will;

be pleased to take my life from me;

I desire to be delivered from earth

and to become earth again.

For death is better for me than life.

I have been reviled without a cause

and I am distressed beyond measure.

‘Lord, I wait for the sentence you will give

to deliver me from this affliction.

Let me go away to my everlasting home;

do not turn your face from me, O Lord.

For it is better to die than still to live

in the face of trouble that knows no pity;

I am weary of hearing myself traduced.’

It chanced on the same day that Sarah the daughter of Raguel, who lived in Media at Ecbatana, also heard insults from one of her father’s maids. You must know that she had been given in marriage seven times, and that Asmodeus, that worst of demons, had killed her bridegrooms one after another before ever they had slept with her as man with wife. The servant-girl said, ‘Yes, you kill your bridegrooms yourself. That makes seven already to whom you have been given, and you have not once been in luck yet. Just because your bridegrooms have died, that is no reason for punishing us. Go and join them, and may we be spared the sight of any child of yours!’ That day, she grieved, she sobbed, and went up to her father’s room intending to hang herself. But then she thought, ‘Suppose they blamed my father! They will say, “You had an only daughter whom you loved, and now she has hanged herself for grief.” I cannot cause my father a sorrow which would bring down his old age to the dwelling of the dead. I should do better not to hang myself, but to beg the Lord to let me die and not live to hear any more insults.’

This time the prayer of each of them found favour before the glory of God, and Raphael was sent to bring remedy to them both. He was to take the white spots from the eyes of Tobit, so that he might see God’s light with his own eyes; and he was to give Sarah, the daughter of Raguel, as bride to Tobias son of Tobit, and to rid her of Asmodeus, that worst of demons. For it was to Tobias before all other suitors that she belonged by right. Tobit was coming back from the courtyard into the house at the same moment as Sarah, the daughter of Raguel, was coming down from the upper room.

To you, O Lord, I lift up my soul.

I trust you, let me not be disappointed;

do not let my enemies triumph.

Those who hope in you shall not be disappointed,

but only those who wantonly break faith.

To you, O Lord, I lift up my soul.

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.

To you, O Lord, I lift up my soul.

In you I hope all day long

because of your goodness, O Lord.

Remember your mercy, Lord,

and the love you have shown from of old.

Do not remember the sins of my youth.

In your love remember me.

To you, O Lord, I lift up my soul.

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.

To you, O Lord, I lift up my soul.

Your word is truth, O Lord:

consecrate us in the truth.

I am the resurrection and the life, says the Lord;

whoever believes in me will never die.

Some Sadducees – who deny that there is a resurrection – came to him and they put this question to him, ‘Master, we have it from Moses in writing, if a man’s brother dies leaving a wife but no child, the man must marry the widow to raise up children for his brother. Now there were seven brothers. The first married a wife and then died leaving no children. The second married the widow, and he too died leaving no children; with the third it was the same, and none of the seven left any children. Last of all the woman herself died. Now at the resurrection, when they rise again, whose wife will she be, since she had been married to all seven?’

Jesus said to them, ‘Is not the reason why you go wrong, that you understand neither the scriptures nor the power of God? For when they rise from the dead, men and women do not marry; no, they are like the angels in heaven. Now about the dead rising again, have you never read in the Book of Moses, in the passage about the Bush, how God spoke to him and said: I am the God of Abraham, the God of Isaac and the God of Jacob? He is God, not of the dead, but of the living. You are very much mistaken.’

For your reading, reflection, faith-sharing, comments, questions, discussion.

1 posted on 06/02/2021 5:19:18 AM PDT by annalex

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4 posted on 06/02/2021 5:21:28 AM PDT by annalex (fear them not)

Mark
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Mark 12
18.	And there came to him the Sadducees, who say there is no resurrection; and they asked him, saying:	Et venerunt ad eum sadducæi, qui dicunt resurrectionem non esse : et interrogabant eum, dicentes :	και ερχονται σαδδουκαιοι προς αυτον οιτινες λεγουσιν αναστασιν μη ειναι και επηρωτησαν αυτον λεγοντες
19.	Master, Moses wrote unto us, that if any man's brother die, and leave his wife behind him, and leave no children, his brother should take his wife, and raise up seed to his brother.	Magister, Moyses nobis scripsit, ut si cujus frater mortuus fuerit, et dimiserit uxorem, et filios non reliquerit, accipiat frater ejus uxorem ipsius, et resuscitet semen fratri suo.	διδασκαλε μωσης εγραψεν ημιν οτι εαν τινος αδελφος αποθανη και καταλιπη γυναικα και τεκνα μη αφη ινα λαβη ο αδελφος αυτου την γυναικα αυτου και εξαναστηση σπερμα τω αδελφω αυτου
20.	Now there were seven brethren; and the first took a wife, and died leaving no issue.	Septem ergo fratres erant : et primus accepit uxorem, et mortuus est non relicto semine.	επτα αδελφοι ησαν και ο πρωτος ελαβεν γυναικα και αποθνησκων ουκ αφηκεν σπερμα
21.	And the second took her, and died: and neither did he leave any issue. And the third in like manner.	Et secundus accepit eam, et mortuus est : et nec iste reliquit semen. Et tertius similiter.	και ο δευτερος ελαβεν αυτην και απεθανεν και ουδε αυτος αφηκεν σπερμα και ο τριτος ωσαυτως
22.	And the seven all took her in like manner; and did not leave issue. Last of all the woman also died.	Et acceperunt eam similiter septem : et non reliquerunt semen. Novissima omnium defuncta est et mulier.	και ελαβον αυτην οι επτα και ουκ αφηκαν σπερμα εσχατη παντων απεθανεν και η γυνη
23.	In the resurrection therefore, when they shall rise again, whose wife shall she be of them? for the seven had her to wife.	In resurrectione ergo cum resurrexerint, cujus de his erit uxor ? septem enim habuerunt eam uxorem.	εν τη αναστασει οταν αναστωσιν τινος αυτων εσται γυνη οι γαρ επτα εσχον αυτην γυναικα
24.	And Jesus answering, saith to them: Do ye not therefore err, because you know not the scriptures, nor the power of God?	Et respondens Jesus, ait illis : Nonne ideo erratis, non scientes Scripturas, neque virtutem Dei ?	και αποκριθεις ο ιησους ειπεν αυτοις ου δια τουτο πλανασθε μη ειδοτες τας γραφας μηδε την δυναμιν του θεου
25.	For when they shall rise again from the dead, they shall neither marry, nor be married, but are as the angels in heaven.	Cum enim a mortuis resurrexerint, neque nubent, neque nubentur, sed sunt sicut angeli in cælis.	οταν γαρ εκ νεκρων αναστωσιν ουτε γαμουσιν ουτε γαμισκονται αλλ εισιν ως αγγελοι οι εν τοις ουρανοις
26.	And as concerning the dead that they rise again, have you not read in the book of Moses, how in the bush God spoke to him, saying: I am the God of Abraham, and the God of Isaac, and the God of Jacob?	De mortuis autem quod resurgant, non legistis in libro Moysi, super rubum, quomodo dixerit illi Deus, inquiens : Ego sum Deus Abraham, et Deus Isaac, et Deus Jacob ?	περι δε των νεκρων οτι εγειρονται ουκ ανεγνωτε εν τη βιβλω μωσεως επι του βατου ως ειπεν αυτω ο θεος λεγων εγω ο θεος αβρααμ και ο θεος ισαακ και ο θεος ιακωβ
27.	He is not the God of the dead, but of the living. You therefore do greatly err.	Non est Deus mortuorum, sed vivorum. Vos ergo multum erratis.	ουκ εστιν ο θεος νεκρων αλλα θεος ζωντων υμεις ουν πολυ πλανασθε

5 posted on 06/02/2021 5:23:01 AM PDT by annalex (fear them not)

Catena Aurea by St. Thomas Aguinas

12:18–27

18. Then come unto him the Sadducees, which say there is no resurrection; and they asked him, saying,

19. Master, Moses wrote unto us, If a man’s brother die, and leave his wife behind him, and leave no children, that his brother should take his wife, and raise up seed unto his brother.

20. Now there were seven brethren: and the first took a wife, and dying left no seed.

21. And the second took her, and died, neither left he any seed: and the third likewise.

22. And the seven had her, and left no seed: last of all the woman died also.

23. In the resurrection therefore, when they shall rise, whose wife shall she be of them? for the seven had her to wife.

24. And Jesus answering, said unto them, Do ye not therefore err, because ye know not the Scriptures, neither the power of God?

25. For when they shall rise from the dead, they neither marry, nor are given in marriage; but are as the angels which are in heaven.

26. And as touching the dead, that they rise: have ye not read in the book of Moses, how in the bush God spake unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob?

27. He is not the God of the dead, but the God of the living: ye therefore do greatly err.

GLOSS. (non occ.) After that our Lord has prudently escaped the crafty temptation of the Pharisees, it is shewn how He also confounds the Sadducees, who tempt Him; wherefore it is said: Then come unto him the Sadducees, which say there is no resurrection.

THEOPHYLACT. A certain heretical sect of the Jews called Sadducees denied the resurrection, and said that there was neither angel nor spirit. These then coming to Jesus, craftily proposed to Him a certain tale, in order to shew that no resurrection should take place, or had taken place; and therefore there is added, And they asked him, saying, Master. And in this tale they lay down that seven men had married one woman, in order to make men draw back from belief in the resurrection.

BEDE. (ubi sup.) And fitly do they frame such a fable in order to prove the madness of those who assert the resurrection of the body. Such a thing however might really have happened at some time or other among them.

PSEUDO-JEROME. But in a mystical sense: what can this woman, leaving no seed of seven brothers, and last of all dying, mean except the Jewish synagogue, deserted by the seven-fold Spirit, which filled those seven patriarchs, who did not leave to her the seed of Abraham, that is, Jesus Christ? For although a Son was born to them, nevertheless He was given to us Gentiles. This woman was dead to Christ, nor shall she be joined in the resurrection to any patriarch of the seven; for by the number seven is meant the whole company of the faithful. Thus it is said contrariwise by Isaiah, Seven women shall take hold of one man; (Is. 4:1) that is, the seven Churches, which the Lord loves, reproves, and chastises, adore Him with one faith. Wherefore it goes on: And Jesus answering, said unto them, Do ye not therefore err, not knowing the Scripture, neither the power of God?

THEOPHYLACT. As if He had said, Ye understand not what sort of a resurrection the Scriptures announce; for ye believe that there will be a restoration of our bodies, such as they are now, but it shall not be so. Thus then ye know not the Scriptures; neither again do ye know the power of God; for ye consider it as a difficult thing, saying, How can the limbs, which have been scattered, be united together and joined to the soul? But this in respect of the Divine power is as nothing. There follows: For when they shall rise from the dead, they neither marry, nor are given in marriage; but are as the angels which are in heaven; as if He had said, There will be a certain heavenly and angelic restoration to life, when there shall be no more decay, and we shall remain unchanged; and for this reason marriage shall cease. For marriage now exists on account of our decay, that we may be carried on by succession of our race, and not fail; but then we shall be as the Angels, who need no succession by marriage, and never come to an end.

BEDE. (ubi sup.) We must here consider that the Latin custom does not answer to the Greek idiom. For properly 1different words are used for the marriage of men, and that of women; but here we may simply understand that, marry is meant of men, and given in marriage of women.

PSEUDO-JEROME. Thus then they do not understand the Scripture, in that in the resurrection, men shall be as the Angels of God, that is, no man there dies, no one is born, no infant is there, no old man.

THEOPHYLACT. In another way also they are deceived, not understanding the Scriptures; for if they had understood them, they should also have understood how by the Scriptures the resurrection of the dead may be proved; wherefore He adds, And as touching the dead, that they rise, have ye not read in the book of Moses, how in the bush God spake unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob?

PSEUDO-JEROME. But 1 say, in the bush, in which is an image of you; for in it the fire was kindled, but it did not consume its thorns; so my words set you on fire, but do not burn off your thorns, which have grown under the curse.

THEOPHYLACT. But I say, I am the God of Abraham, the God of Isaac, and the God of Jacob. As if He had said, The God of the living, wherefore He adds, He is not the God of the dead, but of the living; for He did not say, I have been, but I am, as if they had been present. But some one perhaps will say, that God spake this only of the soul of Abraham, not of his body; to which I answer, that Abraham implies both, that is, soul and body, so that He also is the God of the body, and the body lives with God, that is, in God’s ordinance.

BEDE. (ubi sup.) Or else; because after proving that the soul remained after death, (for God could not be God of those who did not exist at all,) the resurrection of the body also might be inferred as a consequence, since it had done good and evil with the soul.

PSEUDO-JEROME. But when He says, The God of Abraham, the God of Isaac, and the God of Jacob; by naming God thrice, He implied the Trinity. But when He says, He is not the God of the dead, by naming again the One God, he implies One Substance. But they live who make good the portion, which they had chosen; and they are dead, who have lost what they had made good. Ye therefore do greatly err.

GLOSS. (non occ.) That is, because they contradicted the Scriptures, and derogated from the power of God.

Catena Aurea Mark 12

6 posted on 06/02/2021 5:26:06 AM PDT by annalex (fear them not)

The Mystical Marriage of Saint Catherine

Barna da Siena 1340
Tempera on panel
Museum of Fine Arts, Boston

7 posted on 06/02/2021 5:26:47 AM PDT by annalex (fear them not)

Saints Marcellinus and Peter’s Story

Marcellinus and Peter were prominent enough in the memory of the Church to be included among the saints of the Roman Canon. Mention of their names is optional in our present Eucharistic Prayer I.

Marcellinus was a priest and Peter was an exorcist, that is, someone authorized by the Church to deal with cases of demonic possession. They were beheaded during the persecution of Emperor Diocletian. Pope Damasus wrote an epitaph apparently based on the report of their executioner, and Constantine erected a basilica over the crypt in which they were buried in Rome. Numerous legends sprang from an early account of their death.

Reflection

Why are these men included in our Eucharistic prayer, and given their own feast day, in spite of the fact that almost nothing is known about them? Probably because the Church respects its collective memory. They once sent an impulse of encouragement through the whole Church. They made the ultimate step of faith.

8 posted on 06/02/2021 5:28:43 AM PDT by annalex (fear them not)

Saints Marcellinus and Peter’s Story

Marcellinus and Peter were prominent enough in the memory of the Church to be included among the saints of the Roman Canon. Mention of their names is optional in our present Eucharistic Prayer I.

Reflection

9 posted on 06/02/2021 5:28:43 AM PDT by annalex (fear them not)

Martyrdom of Peter and Marcellinus
Illumination from the Passionary of Weissenau (Weißenauer Passionale); Fondation Bodmer, Coligny, Switzerland; Cod. Bodmer 127, fol. 73r
between 1170 and 1200

10 posted on 06/02/2021 5:31:39 AM PDT by annalex (fear them not)

NAVARRE BIBLE COMMENTARY (RSV)

Ad Majorem Dei Gloriam (To the Greater Glory of God)

From: Tobit 3:1-11a, 16-17a

Tobit's Prayer in Nineveh
-------------------------
[1] Then in my grief I wept, and I prayed in anguish, saying, [2] "Righteous are thou, O Lord; all thy deeds and all thy ways are mercy and truth, and thou dost render true and righteous judgment for ever. [3] Remember me and look favorably upon me; do not punish me for my sins and for my unwitting offenses and those which my fathers committed before thee. [4] For they disobeyed thy commandments, and thou gavest us over to plunder, captivity, and death; thou madest us a byword of reproach in all the nations among which we have been dispersed. [5] And now thy many judgments are true in exacting penalty from me for my sins and those of my fathers, because we did not keep thy commandments. For we did not walk in truth before thee. [6] And now deal with me according to thy pleasure; command my spirit to be taken up, that I may depart and become dust. For it is better for me to die than to live, because I have heard false reproaches, and great is the sorrow within me. Command that I now be released from my distress to go to the eternal abode; do not turn thy face away from me."

Sarah's Misfortune
-------------------
[7] On the same day, at Ecbatana in Media, it also happened that Sarah, the daughter of Raguel, was reproached by her father's maids, [8] because she had been given to seven husbands, and the evil demon Asmodeus had slain each of them before he had been with her as his wife. So the rnaids said to her, "Do you not know that you strangle your husbands? You already have had seven and have had no benefit from any of them. [9] Why do you beat us? If they are dead, go with them! May we never see a son or daughter of yours!"

[10] When she heard these things she was deeply grieved, even to the thought of hanging herself. But she said, "I am the only child of my father, if I do this, it will be a disgrace to him, and I shall bring his old age down in sorrow to the grave.

Sarah's Prayer in Media
-----------------------
[11a] So she prayed by her window and said, "Blessed art thou, Lord my God, and blessed is thy holy and honored name forever.

The Prayers of Tobit and Sarah are Heard
----------------------------------------
[16] The prayer of both was heard in the presence of the glory of the great God. [17a] And Raphael was sent to heal the two of them: to scale away the white films of Tobit's eyes; to give Sarah the daughter of Raguel in marriage to Tobias the son of Tobit, and to bind Asmodeus the evil demon.

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

3:1-6. Tobit does not reply to his wife's criticism; instead he entreats God in language reminiscent of the Psalms--but whereas the Psalms always pray for health and salvation, Tobit ends up praying for death. In this he is like Job (cf. Job 3:20-23), although Tobit acknowledges that God is right to punish him fnr his sins and those of his fathers, for which he feels responsible.

From the Greek text (where the RSV follows) one cannot deduce that Tobit envisages eternal life as a place of repose and joy in the presence of God; he sees it a place where the dead will dwell for all eternity. But the Latin version of the Vulgate implies that Tobit looks forward to being with the Lord. In any event, Tobit puts his trust in God, which means he can desire death, in the same sort of way that "the Christian can experience a desire for death like St Paul's: 'My desire is to depart and be with Christ' (Phil 1:23). He can transform his own death into an act of obedience and love towards the Father, after the example of Christ" (Catechism of the Catholic Church, 1011).

3:7-10. The narrator now takes over again (cf. 1:1-2), to introduce another Jewish family in exile which also finds itself in great difficulty. Tobit's and Sarah's are two stories in parallel butt pointing out that their prayers are spoken on the same day, the writer makes it clear that they meet in God.

Sarah's goodness can be seen from the fact that she is obedient to her father and is worried on his account (v. 10). The demon's name, Asmodeus (v. 8), is reminiscent of "Aeshma Deva", one of the seven evil spirits the Persians believed in, but it may also come from a Hebrew word (smd) which means "to destroy, to annihilate". Asmodeus is the demon who destroys Sarah's husbands.

The text does not say that the demon was infatuated with Sarah, as some have interpreted; what he seems to want is to drive her to despair, as happened in the case of Job. In fact Sarah is on the edge of committing the grave sin of suicide, but her love for her father holds her back. To avoid tainting Sarah with the thought of suicide, the Vulgate says that "she went into an upper chamber of her house: and for three days and three nights did neither eat nor drink: but continuing in prayer with tears besought God, that he would deliver her from this reproach."

Suicide very rarely appears in the Bible (cf. 2 Sam 17:23), and Scripture makes no moral judgment on it; but from the fifth commandment (cf. Ex 20:15; Deut 5:17) one can deduce that it is condemned: "Suicide contradicts the natural inclination of the human being to preserve and perpetuate his life. It is gravely contrary to the just love of self. It likewise offends love of neighbor because it unjustly breaks the ties of solidarity with family, nation and other human societies to which we continue to have obligations. Suicide is contrary to love for the living God" (Catechism of the Catholic Church, 2281).

3:11-15. The gesture of praying at the window with arms outstretched probably means that she was holding them towards Jerusalem, as any good Jew should do when praying (cf. Dan 6:10). Sarah's prayer begins with praise of God and then she immediately goes on to pray for death (v. 10). She explains her predicament to God: she is innocent (vv. 14-15) and yet she is being condemned to have no heirs--and, according to Jewish thinking at the time, life holds no meaning for someone in that situation; even her maidservants jeer at her. But Sarah leaves it up to God to sort things out; to her, death seems the only solution (v. 15). God can indeed come to our aid in unexpected ways, for "Providence is the care God provides for everything that exists. [...] Moreover, divine providence has countless ways of working: so many, that they cannot be accounted for in words or comprehended by the mind. It cannot be denied that all the calamities that befall men work for the salvation those who endure them giving thanks and thus win great reward for themselves. For God, according to his will that informs all things, desires that all be saved and come to be members his kingdom (cf. 1 Tim 2:4): he has not created us in order to punish us, but rather, being good, he wants us partake of his goodness" (St John Damascene, Expositio Fidei Orthodoxae, 2, 29).

3:16-17. Two things are stressed: God listens to prayers when they come from the heart; and he responds with mercy, wisdom and providence in ways that exceed man's expectations. Now, by one and the same action (the despatch of the angel Raphael) he comes to the rescue of Sarah and Tobit. The angel's name, meaning "God has cured" or "God's medicine", indicates the remedy God is going to provide: in a way it reveals the final outcome of the story.

11 posted on 06/02/2021 5:34:49 AM PDT by fidelis (Defeatism and despair are like poison to men's souls. If you can't be positive, at least be quiet.)

From: Mark 12:18-27

The Resurrection of the Dead
----------------------------
[18] And Sadducees came to Him (Jesus), who say that there is no resurrection; and they asked Him a question, saying [19] "Teacher, Moses wrote for us that if a man's brother dies and leaves a wife, but leaves no child, the man must take the wife, and raise up children for his brother. [20] There were seven brothers; the first took a wife, and when he died left no children; [21] and the second took her, and died, leaving no children; and the third likewise; [22] and the seven left no children. Last of all the woman also died. [23] In the resurrection whose wife will she be? For the seven had her as wife."

[24] Jesus said to them, "Is not this why you are wrong, that you know neither the Scriptures nor the power of God? [25] For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in Heaven. [26] And as for being raised, have you not read in the book of Moses, in the passage about the bush, how God said to him, `I am the God of Abraham, and the God of Isaac, and the God of Jacob'? [27] He is not God of the dead, but of the living; you are quite wrong."

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

18-27. Before answering the difficulty proposed by the Sadducees, Jesus wants to identify the source of the problem--man's tendency to confine the greatness of God inside a human framework through excessive reliance on reason, not giving due weight to divine Revelation and the power of God. A person can have difficulty with the truths of faith; this is not surprising, for these truths are above human reason. But it is ridiculous to try to find contradictions in the revealed word of God; this only leads away from any solution of difficulty and may make it impossible to find one's way back to God. We need to approach Sacred Scripture, and, in general, the things of God, with the humility which faith demands. In the passage about the burning bush, which Jesus quotes to the Sadducees, God says this to Moses: "Put off your shoes from your feet, for the place on which you stand is holy ground" (Exodus 3:5).

Daily Word for Reflection—Navarre Bible Commentary

12 posted on 06/02/2021 5:35:12 AM PDT by fidelis (Defeatism and despair are like poison to men's souls. If you can't be positive, at least be quiet.)

13 posted on 06/02/2021 5:37:15 AM PDT by annalex (fear them not)

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Readings at Mass

Raphael is sent to bring remedy to the house of Tobit

The God of Abraham and Isaac and Jacob is the God of the living

Catena Aurea by St. Thomas Aguinas