Catholic Caucus: Daily Mass Readings 14-March-2022

Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 6
36.	Be ye therefore merciful, as your Father also is merciful.	Estote ergo misericordes sicut et Pater vester misericors est.	γινεσθε ουν οικτιρμονες καθως και ο πατηρ υμων οικτιρμων εστιν
37.	Judge not, and you shall not be judged. Condemn not, and you shall not be condemned. Forgive, and you shall be forgiven.	Nolite judicare, et non judicabimini : nolite condemnare, et non condemnabimini. Dimitte, et dimittemini.	και μη κρινετε και ου μη κριθητε μη καταδικαζετε και ου μη καταδικασθητε απολυετε και απολυθησεσθε
38.	Give, and it shall be given to you: good measure and pressed down and shaken together and running over shall they give into your bosom. For with the same measure that you shall mete withal, it shall be measured to you again.	Date, et dabitur vobis : mensuram bonam, et confertam, et coagitatam, et supereffluentem dabunt in sinum vestrum. Eadem quippe mensura, qua mensi fueritis, remetietur vobis.	διδοτε και δοθησεται υμιν μετρον καλον πεπιεσμενον και σεσαλευμενον και υπερεκχυνομενον δωσουσιν εις τον κολπον υμων τω γαρ αυτω μετρω ω μετρειτε αντιμετρηθησεται υμιν

Catena Aurea by St. Thomas Aguinas

Luke CHAP. 6

6:37–38

37. Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven:

38. Give, and it shall be given unto you: good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again.

AMBROSE. The Lord added, that we must not readily judge others, lest when conscious of guilt thyself, thou shouldest be compelled to pass sentence upon another.

CHRYSOSTOM. Judge not thy superior, that is, thou a disciple must not judge thy master, nor a sinner the innocent. Thou must not blame them, but advise and correct with love; neither must we pass judgment in doubtful and indifferent matters, which bear no resemblance to sin, or which are not serious or forbidden.

CYRIL OF ALEXANDRIA. He here expresses that worst inclination of our thoughts or hearts, which is the first beginning and origin of a proud disdain. For although it becomes men to look into themselves and walk after God, this they do not, but look into the things of others, and while they forget their own passions, behold the infirmities of some, and make them a subject of reproach.

CHRYSOSTOM. You will not easily find any one, whether a father of a family or an inhabitant of the cloister, free from this error. But these are the wiles of the tempter. For he who severely sifts the fault of others, will never obtain acquittal for his own. Hence it follows, And ye shall not be judged. For as the merciful and meek man dispels the rage of sinners, so the harsh and cruel adds to his own crimes.

GREGORY OF NYSSA. Be not then rash to judge harshly of your servants, lest ye suffer the like. For passing judgment calls down a heavier condemnation; as it follows, Condemn not, and ye shall not be condemned. For he does not forbid judgment with pardon.

BEDE. Now in a short sentence he concisely sums up all that he had enjoined with respect to our conduct towards our enemies, saying, Forgive, and ye shall be forgiven, wherein he bids us forgive injuries, and shew kindness, and our sins shall be forgiven us, and we shall receive eternal life.

CYRIL OF ALEXANDRIA. But that we shall receive more abundant recompense from God, who gives bountifully to those who love him, he explains as follows, Good measure, pressed down, and shaken together, and running over, shall they give into your bosom.

THEOPHYLACT. As if he says, As when you wish to measure meal without sparing, you press it down, shake it together, and let it pour over abundantly; so the Lord will give a large and overflowing measure into your bosom.

AUGUSTINE. (de Qu. Ev. l. ii. q. 8.) But he says, shall they give, (Mat. 10:42.) because through the merits of those to whom they have given even a cup of cold water in the name of a disciple, shall they be thought worthy to receive a heavenly reward. It follows, For with the same measure that ye mete withal it shall be measured to you again.

BASIL. (Hom. in Ps. 61.) For according to the same measure with which each one of you metes, that is, in doing good works or sinning, will he receive reward or punishment.

THEOPHYLACT. But some one will put the subtle question, “If the return is made overabundantly, how is it the same measure?” to which we answer, that He said not, “In just as great a measure shall it be measured to you again, but in the same measure.” For he who has shewn mercy, shall have mercy shewn unto him, and this is measuring again with the same measure; but our Lord spoke of the measure running over, because to such a one He will shew mercy a thousand times. So also in judging; for he that judges and afterwards is judged receives the same measure. But as far as he was judged the more severely that he judged one like unto himself, was the measure running over.

CYRIL OF ALEXANDRIA. But the Apostle explains this when he says, He who sows sparingly, (that is, scantily, and with a niggardly hand,) shall also reap sparingly, (2 Cor. 6:9.) (that is, not abundantly,) and he who sows blessings, shall reap also blessings, that is, bountifully. But if a man has not, and performs not, he is not guilty. For a man is accepted in that which he has, not in that which he has not.

Catena Aurea Luke 6

Saint of the Day – 14 March – St Matilda of Saxony (c 894-968) – Queen, Apostle of Prayer and Almsgiving, Foundress – Patron of death of children, disappointing children, falsely accused people, large families, people ridiculed for their piety, queens, second marriages, widows. Medieval chroniclers like Liutprand of Cremona and Thietmar of Merseburg celebrated Matilda for her devotion to prayer and almsgiving. Her first biographer depicted her leaving her husband’s side in the middle of the night and sneaking off to church to pray. St. Matilda founded many religious institutions, including the canonry of Quedlinburg, which became a center of ecclesiastical and secular life in Germany under the rule of the Ottonian dynasty. She also founded the convents of St. Wigbert in Quedlinburg, in Pöhlde, Enger, and Nordhausen, likely the source of at least one of her vitae.

Born in Saxony, Mathilda was the daughter of Thierri, a prince of considerable importance. From an early age, Mathilda demonstrated great piety and love for the Lord and was raised by her pious grandmother, Maud, the abbess of Enford, in the cloister. There, as she grew up, she practiced daily prayer and penance and learned a love of labour and spiritual reading. Mathilda would have been more than content to spend her life dedicated to religious pursuits. However, her father arranged her marriage to Henry, the son of the Duke of Saxony. Within seven years, Henry found himself the King of Germany, and Mathilda, the queen.

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King Henry demonstrated through his actions that he was a God-fearing and pious spouse. His equity and courage won him the respect of his subjects and he encouraged and financed Mathilda’s longing to live a life of charitable service to others. While Henry ruled his kingdom, Mathilda devoted herself to penance and spent her days visiting the poor and sick, offering them consolation and comfort. She also founded schools to provide education to all, visited incarcerated prisoners and worked for the conversion of souls. Overall, her life was relatively a simple one, despite her royalty, with her primary focus on daily prayer.

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After seventeen years, Henry died of apoplexy, and Mathilda, looking to the Lord, gave up her royal vestments and jewels, laying them on the alter of the Lord. Divesting herself of her title, she stepped aside for her children, with the eldest, Otho, becoming king. Henry became Duke of Bavaria and the youngest, Bruno, the Archbishop of Cologne.

However, all was not smooth prior to the coronation, with Henry contesting his brother’s rightful place as heir. Mathilda, for her part, always partial to Henry, sided with him, her words creating significant discord between the brothers. Eventually, the brothers reconciled, but turned against their mother, stripping her of her dowry,and accusing her publicly of mismanaging the royal funds in service to her charities. Saint Mathilda accepted the punishment gracefully, recognising her sinfulness in siding with one son above another, repenting and offering herself wholly to the Lord in reparation.

The persecution and suffering of Mathilda was long and cruel but she patiently bore this all, until her son reconciled with her. Her dowry restored, Mathilda was allowed to move back into the royal court. However, instead, she chose to live in the Benedictine monastery of Quedlinbourg, using her funds to serve the poor and extend the religious communities in the region dedicated to charity. he founded five monasteries, and built many churches.

Saint Mathilda grew ill and realized that death was upon her. In the presence of her community at the monastery, she made a public confession, donned sackcloth and covered herself with ashes. She further received last sacraments from William, Archbishop of Mayence, her nephew. Her body remains at Quedlinburg, where she is buried beside her husband. She is venerated there today.

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NAVARRE BIBLE COMMENTARY (RSV)

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

From: Daniel 9:4b-10

Daniel’s Penitential Prayer
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[4b] “O Lord, the great and terrible God, who keepest covenant and steadfast love with those, who love him and’ keep his commandments, [5] we have sinned and done wrong’ and acted wickedly and rebelled, turning aside from thy commandments and ordinances; [6] we have not listened to thy servants the prophets, who spoke in thy name to our kings, our princes, and our fathers, and to all the people of the land. [7] To thee, O LORD, belongs righteousness, but to us confusion of face, as at this day, to the men of Judah, to the inhabitants of Jerusalem, and to all Israel, those that are near and those that are far away, in all the lands to which thou hast driven them, because of the treachery which they have committed against thee. [8] To us, O LORD, belongs confusion of face, to, our kings, to our princes, and to our fathers; because we have sinned against thee. [9] To the Lord our God belong mercy and forgiveness; because we have rebelled against him, [10] and have not obeyed the voice of the LORD our God by following his laws, which he set before us by his servants the prophets."

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Commentary:

9:4-19. This is a penitential prayer in which Daniel speaks in solidarity with his people and intercedes on their behalf. He acknowledges that God has acted justly in punishing the people by driving them out of the chosen land (vv. 4-8), but he reminds God that he is also forgiving and merciful (v. 9). They have been punished in line with the Law of Moses (v. 13), but God, who delivered them from Egypt (v. 15), will surely listen to his servants when they appeal to him, for his mercy is great (v. 18). If he forgives them, it will redound to the honor of God’s name (vv. 17, 19). Commenting on v. 18, St Jerome observes: “Daniel expresses himself in human terms: when we are listened to, it seems as if God has inclined his ear to us; when he turns to look at us, it seems as if he has opened his eyes; and when he turns his face away, it is as if we are not worthy of being heard or to appear in his sight” ("Commentarii in Danielem", 9, 18). St Basil, on another point, notes that Daniel’s fasting prepares the ground for the revelation that follows: “Daniel would not have seen the vision if he had not first refined his soul by fasting” ("De Jejunio", 1,9). For penitential prayers similar to this, see Ezra 9:6-15; Neh 9; Ps 51; Bar 1:15-3:8. Although Daniel’s prayer is about the ordeal of exile, it is valid at all times. The Church, too, “embracing in her bosom sinners, at same time holy and always in need of being purified, always follows the way, of penance and renewal” (Vatican II, "Lumen Gentium", 8).

From: Luke 6:36-38

Love of Enemies
---------------
[36] Be merciful, even as your Father is merciful. [37] "Judge not, and you will not be judged; condemn not, and you will not be condemned; forgive, and you will be forgiven; [38] give, and it will be given to you; good measure, pressed down, shaken together, running over, will be put into your lap. For the measure you give will be the measure you get back." ***********************************************************************
Commentary:

36. The model of mercy which Christ sets before us is God Himself, of whom St. Paul says, 'Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, who comforts us in all our afflictions" (2 Cor 1:3-4). "The first quality of this virtue", Fray Luis de Granada explains, "is that it makes men like God and like the most glorious thing in Him, His mercy (Lk 6:36). For certainly the greatest perfection a creature can have is to be like his Creator, and the more like Him he is, the more perfect he is. Certainly one of the things which is most appropriate to God is mercy, which is what the Church means when it says that prayer: 'Lord God, to whom it is proper to be merciful and forgiving...'. It says that this is proper to God, because just as a creature, as creature, is characteristically poor and needy (and therefore characteristically receives and does not give), so, on the contrary, since God is infinitely rich and powerful, to Him alone does it belong to give and not to receive, and therefore it is appropriate for Him to be merciful and forgiving" ("Book of Prayer and Meditation", third part, third treatise).

This is the rule a Christian should apply: be compassionate towards other people's afflictions as if they were one's own, and try to remedy them. The Church spells out this rule by giving us a series of corporal works of mercy (visiting and caring for the sick, giving food to the hungry, drink to the thirsty...) and spiritual works of mercy (teaching the ignorant, correcting the person who has erred, forgiving injuries...): cf. "St Pius X Catechism", 944f.

We should also show understanding towards people who are in error: "Love and courtesy of this kind should not, of course, make us indifferent to truth and goodness. Love, in fact, impels the followers of Christ to proclaim to all men the truth which saves. But we must distinguish between the error (which must always be rejected) and the person in error, who never loses his dignity as a person even though he flounders amid false or inadequate religious ideas. God alone is the judge and searcher of hearts; He forbids us to pass judgment on the inner guilt of others" (Vatican II, "Gaudium Et Spes", 28).

38. We read in Sacred Scripture of the generosity of the widow of Zarephath, whom God asked to give food to Elijah the prophet even though she had very little left; He then rewarded her generosity by constantly renewing her supply of meal and oil (1 Kings 17:9ff). The same sort of thing happened when the boy supplied the five loaves and two fish which our Lord multiplied to feed a huge crowd of people (cf. Jn 6:9) —a vivid example of what God does when we give Him whatever we have, even if it does not amount to much.

God does not let Himself be outdone in generosity: "Go, generously and like a child ask Him, 'What can You mean to give me when You ask me for "this"?'" (St J. Escriva, "The Way", 153). However much we give God in this life, He will give us more in life eternal.

Source: Daily Word for Reflection—Navarre Bible Commentary

What Did Jesus and Moses Talk About at the Transfiguration?

The apostles had an idea of the kind of conversation they were eavesdropping on at the Transfiguration, but Moses knew better

By Rob Bennett • 3/14/2022

Yesterday, we heard about how “Jesus took Peter, John, and James up on the mountain to pray” (Luke 9:28)—intentionally excluding nine of the twelve from witnessing the astonishing transfiguration that Jesus knew was about to take place there.

John was taken to the mountaintop, the natural-born mystic, traditional author of the profoundest Gospel; the greater James was taken, probably a cousin and lifelong friend to our Lord; and Peter, keeper of the keys. “And as he was praying, the appearance of his countenance was altered, and his raiment became dazzling white”—as white as light, according to St. Matthew’s version, and his face shone like the sun.

The Early Church Was the Catholic Church free eBook This change, the apostles would later realize, was not Jesus advancing to some new state of perfection or donning some new garment . . . but dropping an old one: “Rather,” as we have already read, “he [had previously] emptied himself, taking the form of a slave, coming in human likeness . . . found in human appearance, he [had] humbled himself.” It was a look that John would recognize when he saw it a second time many years later—a vision he records in the book of Revelation: “In his right hand he held seven stars . . . and his face was like the sun shining in full strength” (1:16).

“And behold, two men talked with [Jesus], Moses, and Elijah, who appeared in glory and spoke of his departure, which he was to accomplish at Jerusalem” (Luke 9:31). These two men, whose lives on earth had been separated by as much as 700 years, are here to stand in symbolically for the Law and the Prophets: the Old Covenant giving its stamp of approval to the New. If John felt a sense of déjà vu when he saw the glorified Christ again during the events of the Apocalypse, Moses must have undergone a similar experience here at the Transfiguration. Moses, recall, had once climbed to an awesome mountaintop, taken three trusted companions with him, and—as we shall see in a moment—heard God speaking through a heavenly voice (Exod. 24). “Now Peter and those who were with him were heavy with sleep but kept awake, and they saw his glory and the two men who stood with him” (Luke 9:32).

What does it mean that Moses and Elijah spoke with Jesus “about his departure”? The Greek word translated here as “departure” (exodos) is the same term that the Septuagint uses for the departure of the Hebrews from Egypt, the Exodus. In other words, Moses learned (along with Elijah) that Jesus would soon lead an exodus from bondage at the Holy City, just as Moses himself once led the Israelites in an exodus from their servitude in Egypt. Not unnaturally, the eavesdropping apostles likely interpreted this news of an exodus solely in terms of literal liberation from the yoke of Rome. Moses knew, however—perhaps better than anyone—that Israel’s real troubles began after their release from pagan captivity.

Whether in Egypt or in the Promised Land, the Israelites were still sinners, and Moses, for all his inspired leadership, had never been able to break that spiritual yoke. By this point, he would certainly have agreed with the author of Hebrews that “the law has but a shadow of the good things to come instead of the true form of these realities, it can never, by the same sacrifices which are continually offered year after year, make perfect those who draw near. . . . For it is impossible that the blood of bulls and goats should take away sins” (10:1,4). The Great Jubilee of the Essenes promised a better liberation, from the debt of sin and bondage to the devil . . . but the concept was still, even at this late hour, being confounded with the mere political freedom with which most Israelites might have been content. Moses knew better.

Nine of the twelve, remember, had not made the cut, were not allowed to be present at the Transfiguration. And worse than that, our Lord did not even permit those who had been present to tell anyone about it—not even, it would seem, the other apostles! “As they were coming down the mountain, he ordered them to tell no one about what they had seen, until after the Son of Man had risen from the dead. So they kept the matter to themselves, questioning what this rising from the dead could mean” (Mark 9:10). Luke’s version doubles down on this, making it clear that this temporary embargo really was strictly observed for the entirety of the prescribed period: “And they kept silent and in those days told no one any of the things they had seen” (Luke 9:36). What was the thinking behind this?

Several of the early Fathers ventured to guess that our Lord was concerned that his less mature disciples might take the Transfiguration as a sign that the kingdom had already come, or that his victory was now such a foregone conclusion that further work and prayers on their part would be superfluous. We are never, at any rate, told the reason outright in Scripture. We can only assume that master Teacher, in his infinite wisdom, simply knew that these others needed to grasp the Great Mystery in some other way.

It is perfectly certain, however, that the tone of Jesus’ teaching changes from about the Transfiguration forward; the “minor key” kicks in now, and it becomes the dominant tenor until the embargo is lifted—“until after the Son of Man had risen from the dead.” And Peter, James, and John, God bless them, move smoothly on to their next task at hand: “questioning,” that is, “what this rising from the dead could mean.”

This article is adapted from Rod Bennett’s new book These Twelve, available now at the Catholic Answers shop

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Readings at Mass

Yours is the integrity, Lord; ours the shame

Grant pardon, and you will be pardoned

Catena Aurea by St. Thomas Aguinas

Luke CHAP. 6