Catholic Caucus: Daily Mass Readings 23-April-2022

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

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KEYWORDS: catholic; easter; mk16; prayer

Mark
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Mark 16
9.	But he rising early the first day of the week, appeared first to Mary Magdalen, out of whom he had cast seven devils.	Surgens autem mane prima sabbati, apparuit primo Mariæ Magdalene, de qua ejecerat septem dæmonia.	αναστας δε πρωι πρωτη σαββατου εφανη πρωτον μαρια τη μαγδαληνη αφ ης εκβεβληκει επτα δαιμονια
10.	She went and told them that had been with him, who were mourning and weeping.	Illa vadens nuntiavit his, qui cum eo fuerant, lugentibus et flentibus.	εκεινη πορευθεισα απηγγειλεν τοις μετ αυτου γενομενοις πενθουσιν και κλαιουσιν
11.	And they hearing that he was alive, and had been seen by her, did not believe.	Et illi audientes quia viveret, et visus esset ab ea, non crediderunt.	κακεινοι ακουσαντες οτι ζη και εθεαθη υπ αυτης ηπιστησαν
12.	And after that he appeared in another shape to two of them walking, as they were going into the country.	Post hæc autem duobus ex his ambulantibus ostensus est in alia effigie, euntibus in villam :	μετα δε ταυτα δυσιν εξ αυτων περιπατουσιν εφανερωθη εν ετερα μορφη πορευομενοις εις αγρον
13.	And they going told it to the rest: neither did they believe them.	et illi euntes nuntiaverunt ceteris : nec illis crediderunt.	κακεινοι απελθοντες απηγγειλαν τοις λοιποις ουδε εκεινοις επιστευσαν
14.	At length he appeared to the eleven as they were at table: and he upbraided them with their incredulity and hardness of heart, because they did not believe them who had seen him after he was risen again.	Novissime recumbentibus illis undecim apparuit : et exprobravit incredulitatem eorum et duritiam cordis : quia iis, qui viderant eum resurrexisse, non crediderunt.	υστερον ανακειμενοις αυτοις τοις ενδεκα εφανερωθη και ωνειδισεν την απιστιαν αυτων και σκληροκαρδιαν οτι τοις θεασαμενοις αυτον εγηγερμενον ουκ επιστευσαν
15.	And he said to them: Go ye into the whole world, and preach the gospel to every creature.	Et dixit eis : Euntes in mundum universum prædicate Evangelium omni creaturæ.	και ειπεν αυτοις πορευθεντες εις τον κοσμον απαντα κηρυξατε το ευαγγελιον παση τη κτισει

Catena Aurea by St. Thomas Aguinas

16:9–13

9. Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils.

10. And she went and told them that had been with him, as they mourned and wept.

11. And they, when they had heard that he was alive, and had been seen of her, believed not.

12. After that he appeared in another form unto two of them, as they walked, and went into the country.

13. And they went and told it unto the residue: neither believed they them.

AUGUSTINE. (de Con. Evan. iii. 25) Now we must consider how the Lord appeared after the resurrection. For Mark says, Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils.

BEDE. (ubi sup.) John tells us most fully how and when this appearance took place. But the Lord rose in the morning from the sepulchre in which He had been laid in the evening, that those words of the Psalm might be fulfilled, Heaviness may endure for a night, but joy cometh in the morning. (Ps. 30:5)

THEOPHYLACT. Or else put a stop at, Now when Jesus was risen, and then read, early the first day of the week he appeared, &c.

GREGORY. (ubi sup.) For as Samson at midnight not only left Gaza, but also carried away the gates of it, so also our Redeemer rising before the light, did not only come out free from hell, but destroyed also the very gates of hell. 1But Mark here testifies that seven devils were cast out of Mary; and what is meant by seven devils save all vices? for as by seven days is understood all time, so by the number seven 2 a whole is fitly figured.

THEOPHYLACT. But Mary had seven devils, because she was filled with all vices. Or else, by seven devils are meant seven spirits contrary to the seven virtues, as a spirit without fear, without wisdom, without understanding, and whatsoever else is opposed to the gifts of the Holy Ghost.

PSEUDO-JEROME. Again, He is shewn to her, out of whom He had cast seven devils, because harlots and publicans shall go before the synagogue into the kingdom of heaven, as the thief reached it before the Apostles.

BEDE. (ubi sup.) In the beginning also woman brought man into sin, now she, who first tasted death, first sees the resurrection, lest she should have to bear the reproach of perpetual guilt amongst men; and she who had been the channel of guilt to man, now has become the first channel of grace. For it goes on: And she went and told them that had been with him as they mourned and wept.

PSEUDO-JEROME. They mourn and weep because they had not yet seen, but after a short time they shall receive a consolation. For blessed are they that weep now, for they shall be comforted.

BEDE. (ubi sup.) Fitly too is this woman, who was the first to announce the joy of our Lord’s resurrection, said to have been cured of seven devils, lest any one worthily repenting of his sins should despair of pardon for what he had done, and that it might be shewn that where sin abounded, grace did much more abound. (Rom. 5:20)

SEVERIANUS. (Chrysologus ubi sup.) Mary brings the news, not now as a woman, but in the person of the Church, so that, as above woman was silent, here as the Church she might bring tidings and speak. There follows, And they when they heard that he was alive and had been seen by her, believed not.

GREGORY. (Hom. in Evan. xxix.) That the disciples were slow in believing our Lord’s resurrection was not so much a weakness of theirs as it is our strength. For the resurrection itself through their doubts was manifested by many proofs; and whilst we read and acknowledge them, what do we but become firmer through their doubting? There follows, After this he appeared in another form unto two of them as they walked and went to a farm house.

AUGUSTINE. (ubi sup.) Luke relates the whole story respecting these two, one of whom was Cleophas, but Mark here touches but slightly upon it. That village of which Luke speaks may without absurdity be supposed to be what is here called a farm house, and indeed in some Greek manuscripts it is called the country. But by this name are understood not only villages, but also boroughs and country towns, because they are without the city, which is the head and mother of all the rest. That which Mark expresses by the Lord’s appearance in another form, is what Luke means by saying that their eyes were holden that they could not know him. For something was upon their eyes, which was allowed to remain there, until the breaking of bread.

SEVERIANUS. (Chrysologus ubi sup.) But let no one suppose that Christ changed the form of His face by His resurrection, but the form is changed when of mortal it becomes immortal, so that this means that He gained a glorious countenance, not that He lost the substance of His countenance. But He was seen of two; because faith in the resurrection is to be preached and shewn to two people, that is, the Gentiles and the Jews. There follows, And they went and told it unto the residue, neither believed they them. How are we to understand the words of Mark compared with the account of Luke, that they then said, The Lord hath risen indeed, and hath appeared unto Simon, (Luke 24:34) if we do not suppose that there were some there who would not believe?

THEOPHYLACT. For he does not say this of the eleven, but of some others, whom He calls the residue.

PSEUDO-JEROME. But in a mystic sense we may understand that faith here labours, leading the active life, but there it reigns secure in the contemplative vision. Here we see His face through a glass, there we shall see the truth face to face, wherefore He was shewn to them as they were walking, that is, labouring, in another form. And when it was told, the disciples did not believe, because they saw, like Moses, that which was not enough for them, for he said, Shew me thyself; (Exod. 33:18. Sept.) forgetting his flesh, he prays in this life for that which we hope for in the life to come.

16:14–18

14. Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen.

15. And he said unto them, Go ye into all the world, and preach the Gospel to every creature.

GLOSS. (non occ.) Mark, when about to finish his Gospel, relates the last appearance of our Lord to His disciples after His resurrection, saying,1 For the last time he appeared unto the eleven as they sat at meat. (Acts 1:4, 9)

GREGORY. (ubi sup.) We should observe that Luke says in the Acts, As he2 was eating with them he commanded that they should not depart from Jerusalem, and shortly afterwards, while they beheld he was taken up. For He ate, and then ascended, that by the act of eating, the truth of the flesh might be declared; wherefore it is also here said, that he appeared to them for the last time as they sat at meat.

PSEUDO-JEROME. But He appeared when all the eleven were together, that all might be witnesses, and relate to all men what they had seen and heard in common. It goes on: And upbraided them with their unbelief and hardness of heart, because they believed not them who had seen him after his resurrection.

AUGUSTINE. (ubi sup.) But how was this done the last time? The last occasion on which the Apostles saw the Lord upon earth happened forty days after the resurrection; but would He then have upbraided them for not believing those who had seen Him risen, when they themselves had so often seen Him after His resurrection? It remains therefore that we should understand that Mark wished to say it in few words, and said for the last time, because it was the last time that He shewed Himself that day, as night was coming on, when the disciples returned from the country into Jerusalem, and found, as Luke says (Luke 24:33.), the eleven and those who were with them, speaking together concerning the resurrection of our Lord. But there were some there who did not believe; when these then were sitting at meat, (as Mark says,) and were still speaking, (as Luke relates,) The Lord stood in the midst of them, and saith unto them, Peace be unto you; (Luke 24:36) as Luke and John say. (John 20:19) The rebuke therefore which Mark here mentions, must have been amongst those words, which Luke and John say, that the Lord at that time spoke to the disciples. But another question is raised, how Mark says that He appeared when the eleven sat at meat, if the time was the first part of the night on the Lord’s day, when John plainly says that Thomas was not with them, who, we believe, had gone out, before the Lord came in to them, after those two had returned from the village, and spoken with the eleven, as we find in Luke’s Gospel. But Luke in his relation leaves room for supposing that Thomas went out first, while they spoke these things, and that the Lord entered afterwards; Mark however from his saying, for the last time he appeared to the eleven as they sat at meat, forces us to believe that he was there, unless indeed, though one of them was absent, he chose to call them the eleven, because the company of the Apostles was then called by this number, before Matthias was chosen into the place of Judas. Or if this be a harsh way of understanding it, let us understand that it means that after many appearances, He shewed Himself for the last time, that is, on the fortieth day, to the Apostles, as they sat at meat, and that since He was about to ascend from them, He rather wished on that day to reprove them for not having believed those who had seen Him risen before seeing Him themselves, because after His ascension even the Gentiles on their preaching were to believe a Gospel, which they had not seen. And so the same Mark immediately after that rebuke says, And he said unto them, Go ye into all the world, and preach the Gospel to every creature. And lower down, He that believeth not shall be condemned. Since then they were to preach this, were not they themselves to be first rebuked, because before they saw the Lord they had not believed those to whom He had first appeared?

GREGORY. (ubi sup.) Another reason also why our Lord rebuked His disciples, when He left them as to His bodily presence, was, that the words which He spoke on leaving them might remain more deeply impressed upon the hearts of His hearers.

PSEUDO-JEROME. But He rebukes their want of faith, that faith might take its place; He rebukes the hardness of their stony heart, that the fleshy heart, full of love, might take its place.

GREGORY. (ubi sup.) After rebuking the hardness of their hearts, let us hear the words of advice which He speaks. For it goes on: Go ye into all the world, and preach the Gospel to every creature. Every man must be understood by every creature; for man partakes something of every creature; he has existence as have stones, life as trees, feeling as animals, understanding as have Angels. For the Gospel is preached to every creature, because he is taught by it, for whose sake all are created, whom all things are in some way like, and from whom therefore they are not alien. By the name of every creature also every nation of the Gentiles may be meant. For it had been said before, Go not into the way of the Gentiles. (Matt. 10:5) But now it is said, Preach the Gospel to every creature, so that the preaching of the Apostles which was thrust aside by Judæa, might be an assistance to us, since Judæa had haughtily rejected it, thus witnessing to her own damnation.

THEOPHYLACT. Or else; to every creature, that is, whether believing or unbelieving. It goes on: He that believeth and is baptized shall be saved. For it is not enough to believe, for he who believeth and is not baptized, but is a catechumen, has not yet attained to perfect salvation.

Catena Aurea Mark 16

Resurrection of Christ with Sts Leonardo and Lucy

Marco d’Oggiono

1491-94
Oil on panel
Staatliche Museen, Berlin

Originally given the name of Wojtech, the boy who would be known as St. Adalbert was born to a family of nobility in the Central European region of Bohemia during the mid-900s. When Wojtech became seriously ill during his childhood, his parents resolved that they would offer their son to God as a priest if their prayers for his survival were granted.

Wojtech survived the illness, and his parents sent him to study with Archbishop Adalbert of Magdeburg, a Benedictine missionary who would later be canonized in his own right. The archbishop gave the young student his own name at confirmation, setting an example that the boy would follow in his own life as a bishop, missionary and monk.

The young Adalbert was 25 when his mentor died in 981. He returned to his native Bohemia, where Bishop Deitmar of Prague ordained him a priest two years later.

However, the end of Bishop Deitmar’s life provided the young priest with a cautionary example that would remain with him until the end of his life. During his last illness, the bishop became terrified of his impending judgment, confessing that he had neglected his spiritual duties in favor of wealth, honors and pleasure.

After watching his bishop die on the verge of despair, Adalbert immediately resolved to live his own life in a more penitential spirit than before. He began wearing a hair-shirt and distributing his money to the poor. Soon, he would be chosen to replace the bishop whose agonizing death had shown him the gravity of spiritual leadership.

Adalbert was consecrated as the Bishop of Prague just months after becoming a priest. “It is an easy thing to wear the mitre and a cross,” Adalbert reflected, “but it is a most dreadful circumstance to have an account to give of a bishopric to the judge of the living and the dead.”

The bishop took steps to reform the finances of his diocese, ensuring that his own expenses made up only a small portion of the budget. Meanwhile, he slept on the floor, fasted regularly, gave sermons almost daily, and visited poor neighborhoods and prisons.

But in six years of constant prayer, fasting, and preaching, Bishop Adalbert made little headway among the Bohemians. The low point came when he unsuccessfully attempted to shield a woman convicted of adultery from a mob that sought to kill her. He responded by excommunicating the murderers, but the public seemed to favor them rather than the bishop.

Frustrated and dejected, Adalbert journeyed to Rome and asked Pope John XV for permission to retire from his diocese in 989. He joined a Roman monastery and purposely took on its most undesirable tasks of work and maintenance.

Five years after Adalbert’s departure, the Archbishop of Mentz – who had consecrated him as a bishop – asked the Pope to send him back to the diocese of Prague. Pope John did so, but made it clear that Adalbert was free to leave if the residents of his diocese continued to resist him.

When their former bishop returned, the residents of Prague welcomed him warmly and promised to change their ways. Sadly, however, this promise proved false, and Adalbert came to fear that he might be driven to despair by the rebellious locals. In keeping with the Pope’s provision, he left and became a missionary to the Hungarians.

In the course of his Hungarian missions, Adalbert taught – among many others – King Stephen I, who would later be canonized as St. Stephen of Hungary. Afterward, he returned to the Roman monastery of St. Boniface, where he served in the office of prior. But Adalbert’s consecrator remained insistent that he should return to Prague yet again.

Pope Gregory V finally ordered Adalbert to resume his duties as the Bishop of Prague. This time, however, the citizens defied him openly. A Bohemian prince named Boleslaus went so far as to kill several of Adalbert's relatives and burn their homes, to make it clear how unwelcome his presence would be.

Nonetheless, Adalbert attempted to obey the Pope’s charge, and sent a message asking whether the other residents of Prague might allow him to return. The response he received indicated he should not come back, and would be in danger if he chose to do so.

Rejected by his own people, Adalbert decided to begin a mission to the pagan tribes in Poland and northeastern Germany. He successfully converted many of them, but eventually encountered the same hostility that had driven him from his diocese. This was partly because he denounced the native practices of tree-worship and human sacrifice, but also because he was suspected of being a Polish spy.

A pagan priest eventually captured Adalbert and his two companions, binding them and taking them hostage while they slept. Adalbert prayed aloud, offering his own life to God and begging forgiveness for his attackers.

“You had it always in your mouth that it was your desire to die for Christ,” he heard the pagan priest say, as he stabbed Adalbert in the chest with a lance. Six others proceeded to stab him, and he died of his wounds on April 23, 997.

A Polish prince ransomed back St. Adalbert's body from the pagans, exchanging his remains for their weight in gold. His relics were transferred to the Polish city of Gniezno, and kept in the church known as Cathedral Basilica of the Assumption of the Blessed Virgin Mary and St. Adalbert.

catholicnewsagency.com

Death of Saint Adalbert of Prague

Gniezno Doors ca. 1170

NAVARRE BIBLE COMMENTARY (RSV)

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

From: Acts 4:13-21

Address To the Sanhedrin (Continuation)
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[13] Now when they (the Sanhedrin) saw the boldness of Peter and John, and perceived that they were uneducated, common men, they wondered; and they recognized that they had been with Jesus. [14] But seeing the man that had been healed standing beside them, they had nothing to say in opposition. [15] But when they had commanded them to go aside out of the council, they conferred with one another, [16] saying, "What shall we do with these men? For that a notable sign has been performed through them is manifest to all the inhabitants of Jerusalem, and we cannot deny it. [17] But in order that it may spread no further among the people, let us warn them to speak no more to any one in this Name." [18] So they called them and charged them not to speak or teach at all in the name of Jesus. [19] But Peter and John answered them, "Whether it is right in the sight of God to listen to you rather than to God you must judge; [20] for we cannot but speak of what we have seen and heard." [21] And when they had further threatened them, they let them go, finding no way to punish them, because of the people; for all men praised God for what had happened.

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Commentary:

13. The members of the Sanhedrin are surprised by Peter's confidence and by the way these men, who are not well versed in the Law, are able to use Sacred Scripture. "Did not the Apostles," (St. John) Chrysostom asks in admiration, "poor and without earthly weapons, enter into battle against enemies who were fully armed [...]? Without experience, without skill of the tongue, they fought against experts in rhetoric and the language of the academies" ("Hom. on Acts", 4).

18-20. In one of his homilies Pope St John Paul II gives us a practical commentary on this passage, which help us see the right order of priorities and give pride of place to the things of God: "Whereas the elders of Israel charge the Apostles not to speak about Christ, God, on the other hand, does not allow them to remain silent. [...] In Peter's few sentences we find a full testimony to the Resurrection of the Lord. [...] The word of the living God addressed to men obliges us more than any other human commandment or purpose. This word carries with it the supreme eloquence of truth, it carries the authority of God Himself. [...]

"Peter and the Apostles are before the Sanhedrin. They are completely and absolutely certain that God Himself has spoken in Christ, and has spoken definitely through His Cross and Resurrection. Peter and the Apostles to whom this truth was directly given--as also those who in their time received the Holy Spirit--must bear witness TO IT.

BELIEVING means accepting with complete conviction the truth that comes from God, drawing support from the grace of the Holy Spirit 'whom God has given to those who obey Him' (Acts 5:32) to accept what God has revealed and what comes to us through the Church in its living transmission, that is, in Tradition. The organ of this Tradition is the teaching of Peter and of the Apostles and of their successors.

"Over the centuries the sanhedrins change which seek to impose silence, abandonment or distortion of this truth. The "sanhedrins of the contemporary world" are many and of all types. These sanhedrins are each and every person who rejects divine truth; they are systems of human thought, of human knowledge; they are various "conceptions of the world" and also the various programs of human behavior; they are also the different "forms of pressure" used by so-called public opinion, mass civilization, media of social communication, which are materialist or secular agnostic or anti-religious; they are, finally, certain contemporary "systems of government" which--if they do not totally deprive citizens of scope to profess the faith--at least limit that scope in different ways, marginalize believers and turn them into second-class citizens...and against all these modern types of the Sanhedrin of that time, the response of faith is always the same: 'We must obey God rather than men' (Acts 5:29)" ("Homily", 20 April 1980).

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From: Mark 16:9-15

Jesus Appears to Mary Magdalene and to Two Disciples
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[9] Now when He (Jesus) rose early on the first day of the week, He appeared first to Mary Magdalene, from whom He had cast our seven demons. [10] She went and told those who had been with Him, as they mourned and wept. [11] But when they heard that He was alive and had been seen by her, they would not believe it.

[12] After this He appeared in another form to two of them, as they were walking into the country. [13] And they went back and told the rest, but they did not believe them.

Jesus Appears to the Eleven. The Apostles' Mission
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[14] Afterwards He appeared to the Eleven themselves as they sat at table; and He upbraided them for their unbelief and hardness of heart, because they had not believed those who saw Him after He had risen. [15] And He said to them, "Go into all the world and preach the Gospel to the whole creation."

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Commentary:

11-14. When reporting these first appearances of the risen Jesus, St. Mark stresses the disciples' disbelief and their reluctance to accept the fact of the Resurrection, even though Jesus foretold it (cf. Mark 8:31; 9:31; 10:34). This resistance shown by the Apostles is a further guarantee of the truth of Jesus' resurrection; they were to be direct, specially-appointed witnesses to the risen Christ, yet they were reluctant to accept this role. They had personal, direct proof of the truth of the Resurrection.

However, our Lord will say: "Blessed are those who have not seen and yet believe" (John 20:29). In the Apostles' case, they needed, in addition to faith in the risen Christ, clear evidence of His resurrection, for they were to be the eye-witnesses, key witnesses who would proclaim it as an irrefutable fact. In this connection [Pope] St. Gregory the Great comments: "The reason why the disciples were slow to believe in the Resurrection was not so much due to their weakness as to our future firmness in the faith; what other purposes does this have (the very Resurrection being demonstrated by many arguments to those who were in doubt) than that our faith should be strengthened by their doubt?" ("In Evangelia Homilae", 16).

12. Our Lord's appearance to these two disciples is reported more fully by St. Luke (cf. 24:13-35).

15. This verse contains what is called the "universal apostolic mandate" (paralleled by Matthew 28:19-20 and Luke 24:46-48). This is an imperative command from Christ to His Apostles to preach the Gospel to the whole world. This same apostolic mission applies, especially to the Apostles' successors, the bishops in communion with Peter's successor, the Pope.

But this mission extends further: the whole "Church was founded to spread the Kingdom of Christ over all the earth for the glory of God the Father, to make all men partakers in redemption and salvation....Every activity of the Mystical Body with this in view goes by the name of `apostolate'; the Church exercises it through all its members, though in various ways. In fact, the Christian vocation is, of its nature, a vocation to the apostolate as well. In the organism of a living body no member plays a purely passive part, sharing in the life of the body it shares at the same time in its activity. The same is true for the body of Christ, the Church: `the whole body achieves full growth in dependence on the full functioning of each part' (Ephesians 4:16). Between the members of this body there exists, further, such a unity and solidarity (cf. Ephesians 4:16) that a member who does not work at the growth of the body to the extent of his possibilities must be considered useless both to the Church and to himself.

"In the Church there is diversity of ministry but unity of mission. To the apostles and their successors Christ has entrusted the office of teaching, sanctifying and governing in His name and by His power. But the laity are made to share in the priestly, prophetical and kingly office of Christ; they have therefore, in the Church and in the world, their own assignment in the mission of the whole people of God" (Vatican II, "Apostolicam Actuositatem", 2).

It is true that God acts directly on each person's soul through grace, but it must also be said that it is Christ's will (expressed here and elsewhere) that men should be an instrument or vehicle of salvation for others.

Vatican II also teaches this: "On all Christians, accordingly, rests the noble obligation of working to bring all men throughout the whole world to hear and accept the divine message of salvation" ("ibid.", 3).

Source: Daily Word for Reflection—Navarre Bible Commentary

Readings at Mass

We cannot promise to stop proclaiming what we have seen and heard

Victimae Paschali Laudes

Go out to the whole world and proclaim the Good News

Catena Aurea by St. Thomas Aguinas