Catholic Caucus: Daily Mass Readings 15-September-2022

Universalis/Jerusalem Bible ^

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15 September 2022

Our Lady of Sorrows
on Thursday of week 24 in Ordinary Time



Our Lady of Sorrows church, Saint Louis, Missouri

Readings at Mass

Liturgical Colour: White. Year: C(II).

Readings for the feria

Readings for the memorial

These are the readings for the feria

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First reading

1 Corinthians 15:1-11 ©

I preached what the others preach, and you all believed

Brothers, I want to remind you of the gospel I preached to you, the gospel that you received and in which you are firmly established; because the gospel will save you only if you keep believing exactly what I preached to you – believing anything else will not lead to anything.

  Well then, in the first place, I taught you what I had been taught myself, namely that Christ died for our sins, in accordance with the scriptures; that he was buried; and that he was raised to life on the third day, in accordance with the scriptures; that he appeared first to Cephas and secondly to the Twelve. Next he appeared to more than five hundred of the brothers at the same time, most of whom are still alive, though some have died; then he appeared to James, and then to all the apostles; and last of all he appeared to me too; it was as though I was born when no one expected it.

  I am the least of the apostles; in fact, since I persecuted the Church of God, I hardly deserve the name apostle; but by God’s grace that is what I am, and the grace that he gave me has not been fruitless. On the contrary, I, or rather the grace of God that is with me, have worked harder than any of the others; but what matters is that I preach what they preach, and this is what you all believed.

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Responsorial Psalm

Psalm 117(118):1-2,15-17,28 ©

Give thanks to the Lord for he is good.

or

Alleluia!

Give thanks to the Lord for he is good,

  for his love has no end.

Let the sons of Israel say:

  ‘His love has no end.’

Give thanks to the Lord for he is good.

or

Alleluia!

The Lord’s right hand has triumphed;

  his right hand raised me up.

I shall not die, I shall live

  and recount his deeds.

Give thanks to the Lord for he is good.

or

Alleluia!

You are my God, I thank you.

  My God, I praise you.

I will thank you for you have given answer

  and you are my saviour.

Give thanks to the Lord for he is good.

or

Alleluia!

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Gospel Acclamation

Alleluia, alleluia!

Happy is the Virgin Mary,

who, without dying,

won the palm of martyrdom

beneath the cross of the Lord.

Alleluia!

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The following reading is proper to the memorial, and must be used even if you have otherwise chosen to use the ferial readings.

Gospel	John 19:25-27 ©

'Woman, this is your son'

Near the cross of Jesus stood his mother and his mother’s sister, Mary the wife of Clopas, and Mary of Magdala. Seeing his mother and the disciple he loved standing near her, Jesus said to his mother, ‘Woman, this is your son.’ Then to the disciple he said, ‘This is your mother.’ And from that moment the disciple made a place for her in his home.

Continue

These are the readings for the memorial

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First reading	Hebrews 5:7-9 ©

He learned to obey and he became the source of eternal salvation

During his life on earth, Christ offered up prayer and entreaty, aloud and in silent tears, to the one who had the power to save him out of death, and he submitted so humbly that his prayer was heard. Although he was Son, he learnt to obey through suffering; but having been made perfect, he became for all who obey him the source of eternal salvation.

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Responsorial Psalm

Psalm 30(31):2-6,15-16,20 ©

Save me, O Lord, in your love.

In you, O Lord, I take refuge.

  Let me never be put to shame.

In your justice, set me free,

  hear me and speedily rescue me.

Save me, O Lord, in your love.

Be a rock of refuge for me,

  a mighty stronghold to save me,

for you are my rock, my stronghold.

  For your name’s sake, lead me and guide me.

Save me, O Lord, in your love.

Release me from the snares they have hidden

  for you are my refuge, Lord.

Into your hands I commend my spirit.

  It is you who will redeem me, Lord.

Save me, O Lord, in your love.

But as for me, I trust in you, Lord;

  I say: ‘You are my God.

My life is in your hands, deliver me

  from the hands of those who hate me.’

Save me, O Lord, in your love.

How great is the goodness, Lord,

  that you keep for those who fear you,

that you show to those who trust you

  in the sight of men.

Save me, O Lord, in your love.

Sequence

Stabat Mater

At the cross her station keeping

stood the mournful Mother weeping,

close to Jesus to the last;

through her heart, his sorrow sharing,

all his bitter anguish bearing,

now at length the sword had passed.

Oh, how sad and sore distressed

was that Mother highly blessed

of the sole begotten One!

Christ above in torment hangs;

she beneath beholds the pangs

of her dying glorious Son.

Is there one who would not weep,

whelmed in miseries so deep,

Christ’s dear Mother to behold?

Can the human heart refrain

from partaking in her pain,

in that Mother’s pain untold?

Bruised, derided, cursed, defiled,

she beheld her tender child

all with bloody scourges rent;

for the sins of his own nation

saw him hang in desolation,

till his spirit forth he sent.

O you Mother, fount of love!

Touch my spirit from above,

make my heart with yours accord:

make me feel as you have felt;

make my soul to glow and melt

with the love of Christ our Lord.

Holy Mother, pierce me through;

in my heart each wound renew

of my Saviour crucified.

Let me share with you his pain

who for all our sins was slain,

who for me in torments died.

Let me mingle tears with you,

mourning him who mourned for me

all the days that I may live:

by the cross with you to stay,

there with you to weep and pray,

is all I ask of you to give.

Virgin of all virgins best,

listen to my fond request:

let me share your grief divine;

let me to my latest breath,

in my body bear the death

of that dying Son of yours.

Wounded with his every wound,

steep my soul till it has swooned

in his very blood away;

be to me, O Virgin, nigh,

lest in flames I burn and die

in his awful judgement day.

Christ, when you shall call me hence,

be your Mother my defence,

be your cross my victory.

While my body here decays,

may my soul your goodness praise,

safe in paradise with you.

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Gospel Acclamation

Alleluia, alleluia!

Happy is the Virgin Mary,

who, without dying,

won the palm of martyrdom

beneath the cross of the Lord.

Alleluia!

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Gospel	John 19:25-27 ©

'Woman, this is your son'

Near the cross of Jesus stood his mother and his mother’s sister, Mary the wife of Clopas, and Mary of Magdala. Seeing his mother and the disciple he loved standing near her, Jesus said to his mother, ‘Woman, this is your son.’ Then to the disciple he said, ‘This is your mother.’ And from that moment the disciple made a place for her in his home.

The readings on this page are from the Jerusalem Bible, which is used at Mass in most of the English-speaking world. The New American Bible readings, which are used at Mass in the United States, are available in the Universalis apps, programs and downloads.

You can also view this page with the Gospel in Greek and English.

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

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KEYWORDS: catholic; jn19; ordinarytime; prayer;

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Alleluia Ping

Please FReepmail me to get on/off the Alleluia Ping List.

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Jim still needs our prayers. Thread 2
Prayer thread for Salvation's recovery
Pray for Ukraine

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John
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	John 19
25.	Now there stood by the cross of Jesus, his mother, and his mother's sister, Mary of Cleophas, and Mary Magdalen.	Stabant autem juxta crucem Jesu mater ejus, et soror matris ejus, Maria Cleophæ, et Maria Magdalene.	ειστηκεισαν δε παρα τω σταυρω του ιησου η μητηρ αυτου και η αδελφη της μητρος αυτου μαρια η του κλωπα και μαρια η μαγδαληνη
26.	When Jesus therefore had seen his mother and the disciple standing whom he loved, he saith to his mother: Woman, behold thy son.	Cum vidisset ergo Jesus matrem, et discipulum stantem, quem diligebat, dicit matri suæ : Mulier, ecce filius tuus.	ιησους ουν ιδων την μητερα και τον μαθητην παρεστωτα ον ηγαπα λεγει τη μητρι αυτου γυναι ιδου ο υιος σου
27.	After that, he saith to the disciple: Behold thy mother. And from that hour, the disciple took her to his own.	Deinde dicit discipulo : Ecce mater tua. Et ex illa hora accepit eam discipulus in sua.	ειτα λεγει τω μαθητη ιδου η μητηρ σου και απ εκεινης της ωρας ελαβεν ο μαθητης αυτην εις τα ιδια

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Catena Aurea by St. Thomas Aguinas

19:24–27

24. These things therefore the soldiers did.

25. Now there stood by the cross of Jesus his mother, and his mother’s sister, Mary the wife of Cleophas, and Mary Magdalene.

26. When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son!

27. Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her to his own home.

THEOPHYLACT. While the soldiers were doing their cruel work, He was thinking anxiously of His mother: These things therefore the soldiers did. Now there stood by the cross of Jesus His mother, and His mother’s sister, Mary the wife of Cleophas, and Mary Magdalene.

AMBROSE. Mary the mother of our Lord stood before the cross of her Son. None of the Evangelists hath told me this except John. The others have related how that at our Lord’s Passion the earth quaked, the heaven was overspread with darkness, the sun fled, the thief was taken into paradise after confession. John hath told us, what the others have not, how that from the cross whereon He hung, He called to His mother. He thought it a greater thing to shew Him victorious over punishment, fulfilling the offices of piety to His mother, than giving the kingdom of heaven and eternal life to the thief. For if it was religious to give life to the thief, a much richer work of piety it is for a son to honour his mother with such affection. Behold, He saith, thy son; behold thy mother. Christ made His Testament from the cross, and divided the offices of piety between the Mother and the disciples. Our Lord made not only a public, but also a domestic Testamnet. And this His Testament John sealed, a witness worthy of such a Testator. A good testament it was, not of money, but of eternal life, which was not written with ink, but with the spirit of the living God: My tongue is the pen of a ready writer. (Ps. 45:1) Mary, as became the mother of our Lord, stood before the cross, when the Apostles fled, and with pitiful eyes beheld the wounds of her Son. For she looked not on the death of the Hostage, but on the salvation of the world; and perhaps knowing that her Son’s death would bring this salvation, she who had been the habitation of the King, thought that by her death she might add to that universal gift.

But Jesus did not need any help for saving the world, as we read in the Psalm, I have been even as a man with no help, free among the dead. (Ps. 87) He received indeed the affection of a parent, but He did not seek another’s help. Imitate her, ye holy matrons, who, as towards her only most beloved Son, hath set you an example of such virtue: for ye have not sweeter sons, nor did the Virgin seek consolation in again becoming a mother.

JEROME. The Mary which in Mark and Matthew is called the mother of James and Joses, was the wife of Alpheus, and sister of Mary the mother of our Lord: which Mary John here designates of Cleophas, either from her father, or family, or for some other reason. She need not be thought a different person, because she is called in one place Mary the mother of James the less, and here Mary of Cleophas, for it is customary in Scripture to give different names to the same person.

CHRYSOSTOM. (Hom. lxxxv) Observe how the weaker sex is the stronger; standing by the cross when the disciples fly.

AUGUSTINE. (de Con. Ev. iii. 21) If Matthew and Mark had not mentioned by name Mary Magdalen, we should have thought that there were two parties, one of which stood far off, and the other near. But how must we account for the same Mary Magdalen and the other women standing afar off, as Matthew and Mark say, and being near the cross, as John says? By supposing that they were within such a distance as to be within sight of our Lord, and yet sufficiently far off to be out of the way of the crowd and Centurion, and soldiers who were immediately about Him. Or, we may suppose that after our Lord had commended His mother to the disciple, they retired to be out of the way of the crowd, and saw what took place afterwards at a distance: so that those Evangelists who do not mention them till after our Lord’s death, describe them as standing afar off. (Matthew and Mark.) That some women are mentioned by all alike, others not, makes no matter.

CHRYSOSTOM. (Hom. lxxxv. 2) Though there were other women by, He makes no mention of any of them, but only of His mother, to shew us that we should specially honour our mothers. Our parents indeed, if they actually oppose the truth, are not even to be known: but otherwise we should pay them all attention, and honour them above all the world beside: When Jesus therefore saw His mother, and the disciple standing by, whom he loved, He saith unto His mother, Woman, behold thy son!

BEDE. By the disciple whom Jesus loved, the Evangelist means himself; not that the others were not loved, but he was loved more intimately on account of his estate of chastity; for a Virgin our Lord called him, and a Virgin he ever remained.

CHRYSOSTOM. (Hom. lxxxv. 2.) Heavens! (Papæ) what honour does He pay to the disciple; who however conceals his name from modesty. For had he wished to boast, he would have added the reason why he was loved, for there must have been something great and wonderful to have caused that love. This is all He says to John; He does not console his grief, for this was a time for giving consolation. Yet was it no small one to be honoured with such a charge, to have the mother of our Lord, in her affliction, committed to his care by Himself on His departure: Then saith He to the disciple, Behold thy mother!

AUGUSTINE. (Tr. cxix. 1) This truly is that hour of the which Jesus, when about to change the water into wine, said, Mother, what have I to do with thee? Mine hour is not yet come. Then, about to act divinely, He repelled the mother of His humanity, of His infirmity, as if He knew her not: now, suffering humanly, He commends with human affection her of whom He was made man. Here is a moral lesson. The good Teacher shews us by His example how that pious sons should take care of their parents. The cross of the sufferer, is the chair of the Master.

CHRYSOSTOM. (Hom. lxxxv. 2) The shameless doctrine of Marcion is refuted here. For if our Lord were not born according to the flesh, and had not a mother, why did He make such provision for her? Observe how imperturbable He is during His crucifixion, talking to the disciple of His mother, fulfilling prophecies, giving good hope to the thief; whereas before His crucifixion, He seemed in fear. The weakness of His nature was shewn there, the exceeding greatness of His power here. He teaches us too herein, not to turn back, because we may feel disturbed at the difficulties before us; for when we are once actually under the trial, all will be light and easy for us.

AUGUSTINE. (Tr. cxix. 2) He does this to provide as it were another son for His mother in his place; And from that hour that disciple took her unto his own. Unto his own what? Was not John one of those who said, Lo, we have left all, and followed Thee? (Mat. 19:27) He took her then to his own, i. e. not to his farm, for he had none, but to his care, for of this he was master.

BEDE. Another reading is, Accepit eam discipulus in suam, his own mother some understand, but to his own care seems better.

Catena Aurea John 19

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Crucifixion with the Virgin and St John

Hendrick ter Brugghen

1625
154.9 cm × 102.2 cm (61.0 in × 40.2 in)
The Metropolitan Museum of Art, New York City

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St. Nicomedes

Martyr of unknown era, whose feast is observed 15 September. The Roman Martyrologium and the historical Martyrologies of Bede and his imitators place the feast on this date. The Gregorian Sacramentary contains under the same date the orations for his Mass. The name does not appear in the three oldest and most important manuscripts of the "Martyrologium Hieronymianum", but was inserted in later recensions ("Martyrol. Hieronymianum", ed. De Rossi-Duchesne, in Acta SS., Nov., II, 121). The saint is without doubt a martyr of the Roman Church. He was buried in a catacomb on the Via Nomentana near the gate of that name. Three seventh century Itineraries make explicit reference to his grave, and Pope Adrian I restored the church built over it (De Rossi, "Rome Sotterranea", I, 178-79). A titular church of Rome, mentioned in the fifth century, was dedicated to him (titulus S. Nicomedis). Nothing is known of the circumstances of his death. The legend of the martyrdom of Sts. Nereus and Achilleus introduces him as a presbyter and places his death at the end of the first century. Other recensions of the martyrdom of St. Nicomedes ascribe the sentence of death to the Emperor Maximinianus (beginning of the fourth century).

Sources
Acta SS., Sept., V, 5 sqq., Analecta Bollandiana, XI, 268-69; MOMBRITIUS, Sanctuarium, II, 160-61; Bibliotheca hagiographica latina, ed. BOLLANDISTS, II, 901-02; DUFOURCQ, Les Gesta Martyrurm romains, I (Paris, 1900), 209-10; MARUCCI, Les catacombes romaines (Rome, 1900), 254-56.

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newadvent.org

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11th Century reliquary cross given to the church of St. Nikomedes of Borghorst. There are several relics within and some Arab carved crystals

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NAVARRE BIBLE COMMENTARY (RSV)

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

From: 1 Corinthians 15:1-11

Christ's Resurrection and His Appearances
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[1] Now I would remind you, brethren, in what terms I preached to you the gospel, which you received, in which you stand, [2] by which you are saved, if you hold it fast--unless you believed in vain.

[3] For I delivered to you as of first importance what I also received, that Christ died for our sins in accordance with the scriptures, [4] that he was buried, that he was raised on the third day in accordance with the scriptures, [5] and that he appeared to Cephas, then to the twelve. [6] Then he appeared to more than five hundred brethren at one time, most of whom are still alive, though some have fallen asleep. [7] Then he appeared to James, then to all the apostles. [8] Last of all, as to one untimely born, he appeared also to me. [9] For I am the least of the apostles, unfit to be called an apostle, because I persecuted the church of God. [10] But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God which is with me. [11] Whether then it was I or they, so we preach and so you believed.

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Commentary:

1-58. Some of the Corinthian Christians were objecting to the doctrine of the resurrection of the dead, because this was a belief with which Greeks were unfamiliar, even those Greeks who held that the soul was immortal. Given the great importance of this doctrine, St Paul replies at length, pointing first to the historical fact of Christ's resurrection (vv. 1-11 ) and how it necessarily connects up with the resurrection of the dead in general (vv. 12-34). He then goes on to discuss what form this resurrection will take (vv. 35-58). This epistle, which began with an exposition on Jesus Christ crucified, the power and wisdom of God (cf. 1:18-2:5), ends with a development of doctrine on the resurrection of Christ and the consequent resurrection of the members of his mystical body.

To understand what St Paul is saying it is useful to bear in mind that here he is referring only to the glorious resurrection of the just. Elsewhere in Sacred Scripture it is clearly stated that all men will rise from the dead (cf., e.g., Jn 5:28-29; Acts 24:15).

1-11. The resurrection of Jesus Christ is one of the essential doctrines of the Catholic faith, explicitly stated in the first creeds or symbols of the faith. It is in fact the supreme argument in favor of the divinity of Jesus and his divine mission: our Lord proclaimed it many times (cf., e.g., Mt 16:21-28; 17:22-27; 20:17-19), and by rising from the dead he provided the sign which he had promised those who did not believe him (cf. Mt 12:38-40).

This point is so important that the primary role of the Apostles is to bear witness to Christ's resurrection (cf. Acts 1:22; 2:32; 3:15; etc.); the proclamation of the resurrection of the Lord is the very core of apostolic catechesis (cf., e.g., the discourses of St Peter and St Paul reported in the Acts of the Apostles).

3-8. On the verbs "deliver" and "receive" see the note on 1 Cor 11:23-26. St Paul reminds the Corinthians of certain basic points in his preaching--that Jesus Christ died for our sins; "that he was buried, that he was raised on the third day in accordance with the scriptures" (a statement which has passed directly into the Creed) and was seen by many people.

It should be pointed out that the Greek verb translated as "appeared" refers to being seen by the eye. This is relevant to studying the nature of the appearances of the risen Jesus: St Paul is speaking of true, ocular, sight; there seems to be no way this can be identified with imagination or intellectual vision.

The appearances of the risen Christ are a direct proof of the historical fact of his resurrection. This argument gains special force when one remembers that at the time this letter was written many people who had seen the risen Lord were still alive (v. 6). Some of the appearances referred to by St Paul are also mentioned in the Gospels and in Acts--that to Peter (cf. Lk 24:34), those to the Apostles (cf., e.g., Lk 24:36-49; Jn 20:19-29), that to St Paul himself (cf. Acts 9:1-6); others--that to James and to the five hundred brethren—are mentioned only here.

The importance of this passage is enhanced by the fact that it is the earliest documentary record earlier than the Gospels--of our Lord's resurrection, which had taken place scarcely twenty years earlier.

4. "Was buried": in recounting the death of Christ, all four evangelists expressly mention that his body was buried (cf. Mt 27:57-61 and par.). St Paul also confirms the fact in this letter, written very soon after the time, thereby confirming a tradition which had come down from the beginning (v. 3). The fact that Christ's body was buried eliminates any doubt about his death, and underlines the miracle of the Resurrection: Jesus Christ rose by his own power, rejoining his soul with his body, and leaving the tomb with the same human body (not merely the appearance of a body) as died and was buried, although now that body was glorified and had certain special properties (cf. note on 15:42-44). The Resurrection, therefore, is an objective, physical event, witnessed to by the empty tomb (cf. Mt 28:1ff and par) and by Christ's appearances.

"He was raised on the third day": Jesus died and was buried on the evening of Good Friday; his body lay in the tomb the entire sabbath, and rose on the Sunday. It is correct to say that he rose on the third day after his death, even though it was not a full seventy-two hours later.

"According to the scriptures": St Paul may be referring to certain passages of the Old Testament which--"after" the event--were seen to foreshadow the Resurrection--for example, the episode of Jonah (chaps.1-2), which Jesus in fact applied to himself (cf. Mt 12:39-40; cf. also Hos 6:1-2 and Ps 16:9-10).

9-10. St Paul's humility, which leads him to think that his past faults render him unworthy of the grace of the apostolate, is precisely what gives God's grace scope to work in him. "Admit outright that you are a servant whose duty it is to perform very many services. Do not pride yourself on being called a son of God: let us recognize grace, yet be mindful of our nature; do not be proud of having rendered good service, of having done what you were supposed to do. The sun fulfills its function; the moon obeys, the angels carry out their charge. The Lord's chosen instrument for the Gentiles says, 'I am unfit to be called an apostle, because I persecuted the church of God' (1 Cor 15:9) [...]. Neither should we seek to be praised on our own account" (St Ambrose, "Expositio Evangelii sec. Lucam", VIII, 32).

However, the grace of God is not enough on its own. As in St Paul's case, man's cooperation is needed, because God has chosen to rely on our free response to grace: "God, who created you without you, will not save you without you" (St Augustine, "Sermon" 169, 13). And, commenting on St Paul's words--"Not I, but the grace of God which is with me"-- Augustine points out, "that is, not just me, but God with me; and therefore not the grace of God alone, nor myself alone, but the grace of God and myself" ("De Gratia Et Libero Arbitrio", V, l2).

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From: John 19:25-27

The Crucifixion and Death of Jesus (Continuation)
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[25] So the soldiers did this. But standing by the cross of Jesus were His mother, and His mother's sister, Mary the wife of Clopas, and Mary Magdalene. [26] When Jesus saw His mother, and the disciple whom He loved standing near, He said to His mother, "Woman, behold your son!" [27] Then He said to the disciple, "Behold, your mother!" And from that hour the disciple took her to his own home.

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Commentary:

25. Whereas the Apostles, with the exception of St. John, abandon Jesus in the hour of His humiliation, these pious women, who had followed Him during His public life (cf. Lk 8:2-3) now stay with their Master as He dies on the cross (cf. note on Mt 27:55-56).

Pope St John Paul II explains that our Lady's faithfulness was shown in four ways: first, in her generous desire to do all that God wanted of her (cf. Lk 1:34); second, in her total acceptance of God's will (cf. Lk 1:38); third, in the consistency between her life and the commitment of faith which she made; and, finally, in her withstanding this test. "And only a consistency that lasts throughout the whole of life can be called faithfulness. Mary's 'fiat' in the Annunciation finds its fullness in the silent 'fiat' that she repeats at the foot of the Cross" ("Homily in Mexico Cathedral", 26 January 1979).

The Church has always recognized the dignity of women and their important role in salvation history. It is enough to recall the veneration which from the earliest times the Christian people have had for the Mother of Christ, the Woman "par excellence" and the most sublime and most privileged creature ever to come from the hands of God. Addressing a special message to women, the Second Vatican Council said, among other things: "Women in trial, who stand upright at the foot of the cross like Mary, you who so often in history have given to men the strength to battle unto the very end and to give witness to the point of martyrdom, aid them now still once more to retain courage in their great undertakings, while at the same time maintaining patience and an esteem for humble beginnings" (Vatican II, "Message To Women", 8 December 1965).

26-27. "The spotless purity of John's whole life makes him strong before the Cross. The other apostles fly from Golgotha: he, with the Mother of Christ, remains. Don't forget that purity strengthens and invigorates the character" (St J. Escriva, "The Way", 144).

Our Lord's gesture in entrusting His Blessed Mother to the disciple's care, has a dual meaning (see p. 19 above and pp. 35ff). For one thing it expresses His filial love for the Virgin Mary. St Augustine sees it as a lesson Jesus gives us on how to keep the fourth commandment: "Here is a lesson in morals. He is doing what He tells us to do and, like a good Teacher, He instructs His own by example, that it is the duty of good children to take care of their parents; as though the wood on which His dying members were fixed were also the chair of the teaching Master" (St Augustine, "In Ioann. Evang.", 119, 2).

Our Lord's words also declare that Mary is our Mother: "The Blessed Virgin also advanced in her pilgrimage of faith, and faithfully persevered in her union with her Son unto the cross, where she stood, 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 who was born of her. Finally, she was given by the same Christ Jesus dying on the cross as a mother to His disciple" (Vatican II, "Lumen Gentium", 58).

All Christians, who are represented in the person of John, are children of Mary. By giving us His Mother to be our Mother, Christ demonstrates His love for His own to the end (cf. Jn 13:1). Our Lady's acceptance of John as her son show her motherly care for us: "the Son of God, and your Son, from the Cross indicated a man to you, Mary, and said: 'Behold, your son' (Jn 19:26). And in that man He entrusted to you every person, He entrusted everyone to you. And you, who at the moment of the Annunciation, concentrated the whole program of your life in those simple words: 'Behold, I am the handmaid of the Lord; let it be to me according to your word' (Lk 1:38): embrace everyone, draw close to everyone, seek everyone out with motherly care. Thus is accomplished what the last Council said about your presence in the mystery of Christ and the Church. In a wonderful way you are always found in the mystery of Christ, your only Son, because you are present wherever men and women, His brothers and sisters, are present, wherever the Church is present" (John Paul II, "Homily in the Basilica of Guadalupe", 27 January 1979).

"John, the disciple whom Jesus loved, brought Mary into his home, into his life. Spiritual writers have seen these words of the Gospel as an invitation to all Christians to bring Mary into their lives. Mary certainly wants us to invoke her, to approach her confidently, to appeal to her as our mother, asking her to 'show that you are our mother'" (St J. Escriva, "Christ Is Passing By", 140).

John Paul II constantly treats our Lady as his Mother. In bidding farewell to the Virgin of Czestochowa he prayed in this way: "Our Lady of the Bright Mountain, Mother of the Church! Once more I consecrate myself to you 'in your maternal slavery of love'. 'Totus tuus!' I am yours! I consecrate to you the whole Church--everyone to the ends of the earth! I consecrate to you humanity; I consecrate to you all men and women, my brothers and sisters. All peoples and all nations. I consecrate to you Europe and all the continents. I consecrate to you Rome and Poland, united, through your servant, by a fresh bond of love. Mother, accept us! Mother, do not abandon us! Mother, be our guide!" ("Farewell Address" at Jasna Gora Shrine, 6 June 1979).

or:

From: Luke 2:33-35

Simeon's Prophecy
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[33] And His father and His mother marvelled at what was said about Him; [34] and Simeon blessed them and said to Mary, His mother, "Behold this child is set for the fall and the rising of many in Israel, and for a sign that is spoken against [35] (and a sword will pierce through your own soul also), that thoughts out of many hearts may be revealed."

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Commentary:

33. The Blessed Virgin and St. Joseph marvelled not because they did not know who Christ was; they were in awe at the way God was revealing Him. Once again they teach us to contemplate the mysteries involved in the birth of Christ.

34-35. After Simeon blesses them, the Holy Spirit moves him to further prophecy about the Child's future and His Mother's. His words become clearer in the light of our Lord's life and death.

Jesus came to bring salvation to all men, yet He will be a sign of contradiction because some people will obstinately reject Him--and for this reason He will be their ruin. But for those who accept Him with faith Jesus will be their salvation, freeing them from sin in this life and raising them up to eternal life.

The words Simeon addresses to Mary announce that she will be intimately linked with her Son's redemptive work. The sword indicates that Mary will have a share in her Son's sufferings; hers will be an unspeakable pain which pierces her soul. Our Lord suffered on the cross for our sins, and it is those sins which forge the sword of Mary's pain. Therefore, we have a duty to atone not only to God but also to His Mother, who is our Mother too.

The last words of the prophecy, "that out of many hearts thoughts may be revealed", link up with verse 34: uprightness or perversity will be demonstrated by whether one accepts or rejects Christ.

Source: Daily Word for Reflection—Navarre Bible Commentary