Catholic Caucus: Daily Mass Readings 21-Dec-2021

Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 1
39.	And Mary rising up in those days, went into the hill country with haste into a city of Juda.	Exsurgens autem Maria in diebus illis, abiit in montana cum festinatione, in civitatem Juda :	αναστασα δε μαριαμ εν ταις ημεραις ταυταις επορευθη εις την ορεινην μετα σπουδης εις πολιν ιουδα
40.	And she entered into the house of Zachary, and saluted Elizabeth.	et intravit in domum Zachariæ, et salutavit Elisabeth.	και εισηλθεν εις τον οικον ζαχαριου και ησπασατο την ελισαβετ
41.	And it came to pass, that when Elizabeth heard the salutation of Mary, the infant leaped in her womb. And Elizabeth was filled with the Holy Ghost:	Et factum est, ut audivit salutationem Mariæ Elisabeth, exsultavit infans in utero ejus : et repleta est Spiritu Sancto Elisabeth :	και εγενετο ως ηκουσεν η ελισαβετ τον ασπασμον της μαριας εσκιρτησεν το βρεφος εν τη κοιλια αυτης και επλησθη πνευματος αγιου η ελισαβετ
42.	And she cried out with a loud voice, and said: Blessed art thou among women, and blessed is the fruit of thy womb.	et exclamavit voce magna, et dixit : Benedicta tu inter mulieres, et benedictus fructus ventris tui.	και ανεφωνησεν φωνη μεγαλη και ειπεν ευλογημενη συ εν γυναιξιν και ευλογημενος ο καρπος της κοιλιας σου
43.	And whence is this to me, that the mother of my Lord should come to me?	Et unde hoc mihi, ut veniat mater Domini mei ad me ?	και ποθεν μοι τουτο ινα ελθη η μητηρ του κυριου μου προς με
44.	For behold as soon as the voice of thy salutation sounded in my ears, the infant in my womb leaped for joy.	Ecce enim ut facta est vox salutationis tuæ in auribus meis, exsultavit in gaudio infans in utero meo.	ιδου γαρ ως εγενετο η φωνη του ασπασμου σου εις τα ωτα μου εσκιρτησεν το βρεφος εν αγαλλιασει εν τη κοιλια μου
45.	And blessed art thou that hast believed, because those things shall be accomplished that were spoken to thee by the Lord.	Et beata, quæ credidisti, quoniam perficientur ea, quæ dicta sunt tibi a Domino.	και μακαρια η πιστευσασα οτι εσται τελειωσις τοις λελαλημενοις αυτη παρα κυριου

Catena Aurea by St. Thomas Aguinas

Luke CHAP. 1

1:39–45

39. And Mary arose in those days, and went into the hill country with haste, into a city of Juda;

40. And entered into the house of Zacharias, and saluted Elisabeth.

41. And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost:

42. And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb.

43. And whence is this to me, that the mother of my Lord should come to me?

44. For, lo, as soon as the voice of thy salutation sounded in my ears, the babe leaped in my womb for joy.

45. And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord.

AMBROSE. The Angel, when he announced the hidden mysteries to the Virgin, that he might build up her faith by an example, related to her the conception of a barren woman. When Mary heard it, it was not that she disbelieved the oracle, or was uncertain about the messenger, or doubtful of the example, but rejoicing in the fulfilment of her wish, and consicentious in the observance of her duty, she gladly went forth into the hill country. For what could Mary now, filled with God, (plena Deo) but ascend into the higher parts with haste!

ORIGEN. For Jesus who was in her womb hastened to sanctify John, still in the womb of his mother. Whence it follows, with haste.

AMBROSE. The grace of the Holy Spirit knows not of slow workings. Learn, ye virgins, not to loiter in the streets, nor mix in public talk.

THEOPHYLACT. She went into the mountains, because Zacharias dwelt there. As it follows, To a city of Juda, and entered into the house of Zacharias. Learn, O holy women, the attention which ye ought to shew for your kinswomen with child. For Mary, who before dwelt alone in the secret of her chamber, neither virgin modesty caused to shrink from the public gaze, nor the rugged mountains from pursuing her purpose, nor the tediousness of the journey from performing her duty. Learn also, O virgins, the lowliness of Mary. She came a kinswoman to her next of kin, the younger to the elder, nor did she merely come to her, but was the first to give her salutations; as it follows, And she saluted Elisabeth. For the more chaste a virgin is, the more humble she should be, and ready to give way to her elders. Let her then be the mistress of humility, in whom is the profession of chastity. Mary is also a cause of piety, in that the higher went to the lower, that the lower might be assisted, Mary to Elisabeth, Christ to John.

CHRYSOSTOM. (Hom. iv. in Matt.) Or else the Virgin kept to herself all those things which have been said, not revealing them to any one, for she did not believe that any credit would be given to her wonderful story; nay, she rather thought she would suffer reproach if she told it, as if wishing to screen her own guilt.

GREEK EXPOSITOR. (Geometer.) But to Elisabeth alone she has recourse, as she was wont to do from their relationship, and other close bonds of union.

AMBROSE. But soon the blessed fruits of Mary’s coming and our Lord’s presence are made evident. For it follows, And it came to pass, that when Elisabeth heard the salutation of Mary, the babe leaped in her womb. Mark the distinction and propriety of each word. Elisabeth first heard the word, but John first experienced the grace. She heard by the order of nature, he leaped by reason of the mystery. She perceived the coming of Mary, he the coming of the Lord.

GREEK EXPOSITOR. (Geometer.) For the Prophet sees and hears more acutely than his mother, and salutes the chief of Prophets; but as he could not do this in words, he leaps in the womb, which was the greatest token of his joy. Who ever heard of leaping at a time previous to birth? Grace introduced things to which nature was a stranger. Shut up in the womb, the soldier acknowledged his Lord and King soon to be born, the womb’s covering being no obstacle to the mystical sight.

ORIGEN. (vid. etiam Tit. Bos.) He was not filled with the Spirit, until she stood near him who bore Christ in her womb. Then indeed he was both filled with the Spirit, and leaping imparted the grace to his mother; as it follows, And Elisabeth was filled with the Holy Spirit. But we cannot doubt that she who was then filled with the Holy Spirit, was filled because of her son.

AMBROSE. She who had hid herself because she conceived a son, began to glory that she carried in her womb a prophet, and she who had before blushed, now gives her blessing; as it follows, And she spake out with a loud voice, Blessed art thou among women. With a loud voice she exclaimed when she perceived the Lord’s coming, for she believed it to be a holy birth. But she says, Blessed art thou among women. For none was ever partaker of such grace or could be, since of the one Divine seed, there is one only parent.

BEDE. Mary is blessed by Elisabeth with the same words as before by Gabriel, to shew that she was to be reverenced both by men and angels.

THEOPHYLACT. But because there have been other holy women who yet have borne sons stained with sin, she adds, And blessed is the fruit of thy womb. Or another interpretation is, having said, Blessed art thou among women, she then, as if some one enquired the cause, answers, And blessed is the fruit of thy womb: as it is said, Blessed be he that cometh in the name of the Lord. The Lord God, and he hath shewed us light; (Ps. 118:26, 27.) for the Holy Scriptures often use and, instead of because.

TITUS BOSTRENSIS. Now she rightly calls the Lord the fruit of the virgin’s womb, because He proceeded not from man, but from Mary alone. For they who are sown by their fathers are the fruits of their fathers.

GREEK EXPOSITOR. (Geometer.) This fruit alone then is blessed, because it is produced without man, and without sin.

BEDE. This is the fruit which is promised to David, Of the fruit of thy body will I set upon thy throne. (Ps. 132:11.)

GREEK EXPOSITOR. (Severus.) From this place we derive the refutation of Eutyches, in that Christ is stated to be the fruit of the womb. For all fruit is of the same nature with the tree that bears it. It remains then that the virgin was also of the same nature with the second Adam, who takes away the sins of the world. But let those also who invent curious fictions concerning the flesh of Christ, blush when they hear of the real child-bearing of the mother of God. For the fruit itself proceeds from the very substance of the tree. Where too are those who say that Christ passed through the virgin as water through an aqueduct? Let these consider the words of Elisabeth who was filled with the Spirit, that Christ was the fruit of the womb. It follows, And whence is this to me, that the mother of my Lord should come to me?

AMBROSE. She says it not ignorantly, for she knew it was by the grace and operation of the Holy Spirit that the mother of the prophet should be saluted by the mother of his Lord, to the advancement and growth of her own pledge; but being aware that this was of no human deserving, but a gift of Divine grace, she therefore says, Whence is this to me, that is, By what right of mine, by what that I have done, for what good deeds?

ORIGEN. (non occ. vide Theoph. et. Tit. Bost.) Now in saying this, she coincides with her son. For John also felt that he was unworthy of our Lord’s coming to him. But she gives the name of “the mother of our Lord” to one still a virgin, thus forestalling the event by the words of prophecy. Divine foreknowledge brought Mary to Elisabeth, that the testimony of John might reach the Lord. For from that time Christ ordained John to be a prophet. Hence it follows, For, to, as soon as the voice of thy salutation sounded, &c.

AUGUSTINE. (Epist. ad Dardanum 57.) But in order to say this, as the Evangelist has premised, she was filled with the Holy Spirit, by whose revelation undoubtedly she knew what that leaping of the child meant; lamely, that the mother of Him had come unto her, whose forerunner and herald that child was to be. Such then night be the meaning of so great an event; to be known indeed by grown up persons, but not understood by a little child; for she said not, “The babe leaped in faith in my womb,” but leaped for joy. Now we see not only children leaping for joy, but even the cattle; not surely from any faith or religious feeling, or any rational knowledge. But this joy was strange and unwonted, for it was in the womb; and at the coming of her who was to bring forth the Saviour of the world. This joy, therefore, and as it were reciprocal salutation to the mother of the Lord, was caused (as miracles are) by Divine influences in the child, not in any human way by him. For even supposing the exercise of reason and the will had been so far advanced in that child, as that he should be able in the bowels of his mother to know, believe, and assent; yet surely that must be placed among the miracles of Divine power, not referred to human examples.

THEOPHYLACT. The mother of our Lord had come to see Elisabeth, as also the miraculous conception, from which the Angel had told her should result the belief of a far greater conception, to happen to herself; and to this belief the words of Elisabeth refer, And blessed art thou who hast believed, for there shall be a performance of those things which were told thee from the Lord.

AMBROSE. You see that Mary doubted not but believed, and therefore the fruit of faith followed.

BEDE. Nor is it to be wondered at, that our Lord, about to redeem the world, commenced His mighty works with His mother, that she, through whom the salvation of all men was prepared, should herself be the first to reap the fruit of salvation from her pledge.

AMBROSE. But happy are ye also who have heard and believed, for whatever soul hath believed, both conceives and brings forth the word of God, and knows His works.

BEDE. But every soul which has conceived the word of God in the heart, straightway climbs the lofty summits of the virtues by the stairs of love, so as to be able to enter into the city of Juda, (into the citadel of prayer and praise, and abide as it were for three months in it,) to the perfection of faith, hope, and charity.

GREGORY. (super Ezech. lib. i. Hom. i. 8.) She was touched with the spirit of prophecy at once, both as to the past, present, and future. She knew that Mary had believed the promises of the Angel; she perceived when she gave her the name of mother, that Many was carrying in her womb the Redeemer of mankind; and when she foretold that all things would be accomplished, she saw also what was to follow in the future.

Catena Aurea Luke 1

SAINT PETER CANISIUS

Peter Canisius (Peter Kanis; 1521-1597) is honored as a Doctor of the Church for his heroic defense of Catholicism through teaching, preaching and writing catechisms. He was also one of the giants of the young Society of Jesus, serving as the first provincial of Germany, a post he held for 14 years. A man of great energy, he founded 18 colleges and authored 37 books; his catechisms went through 200 printings in his lifetime alone.

Born in Nijmegen, Netherlands, he studied at the University of Cologne where he earned a master's degree in May 1540. He changed his original plan to remain at the university and study theology when he heard about a newly-founded religious order, the Society of Jesus. One of its founders was then at Mainz, so Canisius traveled there to meet Father Peter Faber. The Jesuit appreciated Canisius' potential and agreed to lead him through the 30-day retreat known as the Spiritual Exercises. During the second week of the retreat, Canisius made an election to join the Society and Faber accepted him as a novice on his 22nd birthday, May 8, 1543.

Canisius returned to Cologne and finished his studies in theology and then was ordained in 1546. Even before he became a priest, he taught Scripture and published new editions of texts of Cyril of Alexandria and Leo the Great. Then he served as theological consultant to Cardinal Otto Truchess at the Council of Trent before going to Messina, Sicily, to teach in the very first school the Society founded.

In September 1549 Pope Paul III asked him to return to Germany to head an effort to defend the Church against the attacks of reformers. The young Jesuit received the almost impossible mission of halting the defections of Catholics and winning back those who had already left the Church. Canisius first went to Ingolstadt, Germany and established a pattern he would follow elsewhere. He began teaching at the university, but also devoted great efforts to preaching so that he could explain the fundamental truths of Catholic teaching from the pulpit. His work had an immediate impact on Catholics there.

Canisius subsequently taught and preached in Vienna, Prague and Fribourg. He also founded seminaries and colleges. During his time in Vienna Canisius first developed the catechism for which he is most known. Written in Latin, Summary of Christian Doctrine, was published in April 1555 and devoted most of its attention to the theological points of controversy between Catholics and Protestants. Aimed at college students, it was followed by shorter versions for secondary students and for children.

As the first provincial of Germany, Canisius made a huge contribution to Jesuit governance in the region that included Swabia, Bavaria, Austria and Hungary. He visited Jesuit houses, supervised expansion and made the Society of Jesus a leading force in the Counter Reformation. He also took part in ecumenical gatherings such as the one in Regensburg (1556-1557) and returned to the Council of Trent in May 1562.

Canisius lived a full life and died peacefully at age 76 in Fribourg, Switzerland.

Originally Collected and edited by: Tom Rochford, SJ

jesuits.global

NAVARRE BIBLE COMMENTARY (RSV)

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

From: Song of Songs 2:8-14

Second Canto: Spring
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[8] The voice of my beloved! Behold, he comes, leaping upon the mountains, bounding over the bills. [9] My beloved is like a gazelle, or a young stag. Behold, there he stands behind our wall, gazing in at the windows, looking through the lattice. [10] My beloved speaks and says to me: "Arise, my love, my fair one, and come away; [11] for lo, the winter is past, the rain is over and gone. [12] The flowers appear on the earth, the time of singing has come, and the voice of the turtledove is heard in our land. [13] The fig tree puts forth its figs, and the vines are in blossom; they give forth fragrance. Arise, my love, my fair one, and come away. [14] 0 my dove, in the clefts of the rock, in the covert of the cliff, let me see your face, let me hear your voice, for your voice is sweet, and your face is comely.

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Commentary:

2:8-3:5. The second poem implies that heartfelt acceptance of love (a point reached at the end of the first poem) continues day (2:8-17) and night (3:1-5). Activity begins again: the previous poem ended in sleep, and this one begins with waking.

It treats of moments of love (day and night), with scenarios (countryside and city) and with the movements that make it up (presence and absence of the loved one). The day-time is described in terms of the joy of the two lovers: it parallels nature waking up in springtime (2:8-17); night-time features the absence of the lover and the anguished search that the beloved makes until she finds him (3:1-4). Like the previous poem, it ends (3:5; cf. 2:7) with the beloved asleep and the lover keeping vigil; but whereas in the previous poem (cf. 2:7) it seemed to be the lover who was speaking, here it seems to be the beloved; "stir not up nor awaken love": the RSV [and Navarre Spanish] follow the Hebrew; the Latin versions read "the beloved" (fern.) instead of "love".

The motifs used in the description (springtime, the voice, the face of the beloved, etc.) are very similar to those found in oriental love songs of the fourteenth or thirteenth century BC. Still, one can see allusions here to the image of Israel and God joined in a spousal covenant. The little refrain of v. 16 ("My beloved is mine and I am his, he pastures his flock among the lilies") is reminiscent of the phrase "So shall you be my people, and I will be your God" (Jer 11:4; cf. Jer 7:23; 31:33; Ezek 36:28; Hos 2:25; etc.). Similarly, the fact that the voices of spousal love and the images of nature in springtime blend as they do here brings to mind passages in which the prophets used similar imagery to describe Israel's anxious waiting for God to manifest himself as her lover and protector: "I will greatly rejoice in the Lord, my soul shall exult in my God; for he has clothed me with the garments of salvation, he has covered me with the robe of righteousness, as a bridegroom decks himself with a garland, and as a bride adorns herself with her jewels. For as the earth brings forth its shoots, and as a garden causes what is sown in it to spring up, so the Lord God will cause righteousness and praise to spring forth before all the nations" (Is 61:10-11; cf. 62:4-5; Hos 2:16-23; etc.).

2:8-17. This canto celebrates, in the open countryside, a rebirth of nature and of love. Just as the fruitfulness of spring overcomes the infertility of winter, love triumphs over the selfishness that imprisons us within ourselves. That was how the Fathers interpreted spring as described here: "During the winter of idolatry, the restless nature of man, because of his worship of idols, became as stolid as them [...]. It is logical that that should happen. Those who contemplate God come to possess features of the divine nature, while those who give themselves over to the worship of vain idols are transformed into what they adore: they are turned into the stone of idols" (St Gregory of Nyssa, "In Canticum Canticorum Commentarius", 5).

The poem begins with the voice of the beloved, waiting for the lover she recognizes him in the distance, by his voice (v. 8) and, when he is near, by his face (cf. v. 9). In keeping with this, the lover will later sing of the face and voice of the beloved (v. 14). The body of the poem (vv. 10-14) is the lover's invitation to come away and celebrate their love in communion with nature. Hence, too, the joint plea of v. 15: anything that might disturb that triumphal celebration must be shed. The last words spoken here by the beloved, in which she claims the lover for herself, exclusively (v. 16), while at the same time offering him his freedom (v. 17), will appear later in the Song as a refrain (6:3; 7:10) and as the conclusion at the very end (8:14).

An allegorical reading of this poem as a celebration of the spousal covenant between God and Israel in the time of the restoration is relatively easy to make. Israel is depicted in many prophetical texts (Is 5:1-7; Hos 10:1; etc.; cf. Mt 21:33-44) as a vineyard. Also, that literature used the images of devastation and of the Garden of Eden to describe, respectively, the unfaithfulness and fidelity of Israel (cf. Jer 12:7-13; Hos 2:14, etc.).

Extending that allegorical reading, ascetical literature saw the vineyard as representing the soul, and the foxes as the difficulties it still encounters in its efforts to love God unfailingly: "The soul desires that nothing should diminish the delights of love it feels within, a love which is the flower of the soul's vineyard--not the envious and evil demons, nor the body's wild desire, nor the vagaries of the imagination, nor the attractions of created things; it calls upon the angels, asking them to root out all these things or prevent their growth, so that they cannot hinder the flowering of interior love; for the sweet taste and delight of that love is the joyful sharing of the virtues and graces that pass between the soul and the Son of God" (St John of the Cross, "Spiritual Canticle", Song, 16, 3).

["Upon rugged mountains" (v. 17b; cf. RSV note I): the New Vulgate has "montes Bether" and the Navarre Spanish, hills of Bether.]

From: Luke 1:39-56

The Visitation
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[39] In those days Mary arose and went with haste into the hill country, to a city of Judah, [40] and she entered the house of Zechariah and greeted Elizabeth. [41] And when Elizabeth heard the greeting of Mary, the babe leaped in her womb; and Elizabeth was filled with the Holy Spirit [42] and she exclaimed with a loud cry, "Blessed are you among women, and blessed is the fruit of your womb! [43] And why is this granted me, that the mother of my Lord should come to me? [44] For behold, when the voice of your greeting came to my ears, the babe in my womb leaped for joy. [45] And blessed is she who believed that there would be a fulfillment of what was spoken to her from the Lord."

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Commentary:

39-56. We contemplate this episode of our Lady's visit to her cousin St. Elizabeth in the Second Joyful Mystery of the Rosary: "Joyfully keep Joseph and Mary company...and you will hear the traditions of the House of David.... We walk in haste towards the mountains, to a town of the tribe of Judah (Luke 1:39).

"We arrive. It is the house where John the Baptist is to be born. Elizabeth gratefully hails the Mother of her Redeemer: Blessed are you among women, and blessed is the fruit of your womb. Why should I be honored with a visit from the mother of my Lord? (Luke 1:42-43).

"The unborn Baptist quivers...(Luke 1:41). Mary's humility pours forth in the "Magnificat".... And you and I, who are proud--who were proud--promise to be humble" (St J. Escriva, "Holy Rosary").

39. On learning from the angel that her cousin St. Elizabeth is soon to give birth and is in need of support, our Lady in her charity hastens to her aid. She has no regard for the difficulties this involves. Although we do not know where exactly Elizabeth was living (it is now thought to be Ain Karim), it certainly meant a journey into the hill country which at that time would have taken four days.

From Mary's visit to Elizabeth Christians should learn to be caring people. "If we have this filial contact with Mary, we won't be able to think just about ourselves and our problems. Selfish personal problems will find no place in our mind" (St J. Escriva, "Christ Is Passing By," 145).

42. St. Bede comments that Elizabeth blesses Mary using the same words as the archangel "to show that she should be honored by angels and by men and why she should indeed be revered above all other women" ("In Lucae Evangelium Expositio, in loc.").

When we say the "Hail Mary" we repeat these divine greetings, "rejoicing with Mary at her dignity as Mother of God and praising the Lord, thanking Him for having given us Jesus Christ through Mary" ("St. Pius X Catechism", 333).

43. Elizabeth is moved by the Holy Spirit to call Mary "the mother of my Lord", thereby showing that Mary is the Mother of God.

44. Although he was conceived in sin--original sin--like other men, St. John the Baptist was born sinless because he was sanctified in his mother's womb by the presence of Jesus Christ (then in Mary's womb) and of the Blessed Virgin. On receiving this grace of God St. John rejoices by leaping with joy in his mother's womb--thereby fulfilling the archangel's prophecy (cf. Luke 1:15).

St. John Chrysostom comments on this scene of the Gospel: "See how new and how wonderful this mystery is. He has not yet left the womb but he speaks by leaping; he is not yet allowed to cry out but he makes himself heard by his actions [...]; he has not yet seen the light but he points out the Sun; he has not yet been born and he is keen to act as Precursor. The Lord is present, so he cannot contain himself or wait for nature to run its course: he wants to break out of the prison of his mother's womb and he makes sure he witnesses to the fact that the Savior is about to come" ("Sermo Apud Metaphr., Mense Julio").

45. Joining the chorus of all future generations, Elizabeth, moved by the Holy Spirit, declares the Lord's Mother to be blessed and praises her faith. No one ever had faith to compare with Mary's; she is the model of the attitude a creature should have towards its Creator--complete submission, total attachment. Through her faith, Mary is the instrument chosen by God to bring about the Redemption; as Mediatrix of all graces, she is associated with the redemptive work of her Son: "This union of the Mother with the Son in the work of salvation is made manifest from the time of Christ's virginal conception up to His death; first when Mary, arising in haste to go to visit Elizabeth, is greeted by her as blessed because of her belief in the promise of salvation and the Precursor leaps with joy in the womb of his mother [...]. The Blessed Virgin advanced in her pilgrimage of faith and faithfully persevered in her union with her Son unto the cross, where she stood (cf. John 19:25), in keeping with the Divine Plan, enduring with her only-begotten Son the intensity of His suffering, associating herself with His sacrifice in her mother's heart, and lovingly consenting to the immolation of this Victim which was born of her" (Vatican II, "Lumen Gentium", 57f).

The new Latin text gives a literal rendering of the original Greek when it says "quae credidit" (RSV "she who has believed") as opposed to the Vulgate "quae credidisti" ("you who have believed") which gave more of the sense than a literal rendering.

Source: Daily Word for Reflection—Navarre Bible Commentary

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Readings at Mass

See how my Beloved comes, leaping on the mountains

Why should I be honoured with a visit from the mother of my Lord?

Catena Aurea by St. Thomas Aguinas

Luke CHAP. 1

SAINT PETER CANISIUS