Catholic Caucus: Daily Mass Readings 28-October-2022; Sts Simon and Jude Feast

Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 6
12.	And it came to pass in those days, that he went out into a mountain to pray, and he passed the whole night in the prayer of God.	Factum est autem in illis diebus, exiit in montem orare, et erat pernoctans in oratione Dei.	εγενετο δε εν ταις ημεραις ταυταις εξηλθεν εις το ορος προσευξασθαι και ην διανυκτερευων εν τη προσευχη του θεου
13.	And when day was come, he called unto him his disciples; and he chose twelve of them (whom also he named apostles):	Et cum dies factus esset, vocavit discipulos suos : et elegit duodecim ex ipsis (quos et apostolos nominavit) :	και οτε εγενετο ημερα προσεφωνησεν τους μαθητας αυτου και εκλεξαμενος απ αυτων δωδεκα ους και αποστολους ωνομασεν
14.	Simon, whom he surnamed Peter, and Andrew his brother, James and John, Philip and Bartholomew,	Simonem, quem cognominavit Petrum, et Andream fratrem ejus, Jacobum, et Joannem, Philippum, et Bartholomæum,	σιμωνα ον και ωνομασεν πετρον και ανδρεαν τον αδελφον αυτου ιακωβον και ιωαννην φιλιππον και βαρθολομαιον
15.	Matthew and Thomas, James the son of Alpheus, and Simon who is called Zelotes,	Matthæum, et Thomam, Jacobum Alphæi, et Simonem, qui vocatur Zelotes,	ματθαιον και θωμαν ιακωβον τον του αλφαιου και σιμωνα τον καλουμενον ζηλωτην
16.	And Jude, the brother of James, and Judas Iscariot, who was the traitor.	et Judam Jacobi, et Judam Iscariotem, qui fuit proditor.	ιουδαν ιακωβου και ιουδαν ισκαριωτην ος και εγενετο προδοτης
17.	And coming down with them, he stood in a plain place, and the company of his disciples, and a very great multitude of people from all Judea and Jerusalem, and the sea coast both of Tyre and Sidon,	Et descendens cum illis, stetit in loco campestri, et turba discipulorum ejus, et multitudo copiosa plebis ab omni Judæa, et Jerusalem, et maritima, et Tyri, et Sidonis,	και καταβας μετ αυτων εστη επι τοπου πεδινου και οχλος μαθητων αυτου και πληθος πολυ του λαου απο πασης της ιουδαιας και ιερουσαλημ και της παραλιου τυρου και σιδωνος οι ηλθον ακουσαι αυτου και ιαθηναι απο των νοσων αυτων
18.	Who were come to hear him, and to be healed of their diseases. And they that were troubled with unclean spirits, were cured.	qui venerant ut audirent eum, et sanarentur a languoribus suis. Et qui vexabantur a spiritibus immundis, curabantur.	και οι οχλουμενοι υπο πνευματων ακαθαρτων και εθεραπευοντο
19.	And all the multitude sought to touch him, for virtue went out from him, and healed all.	Et omnis turba quærebat eum tangere : quia virtus de illo exibat, et sanabat omnes.	και πας ο οχλος εζητει απτεσθαι αυτου οτι δυναμις παρ αυτου εξηρχετο και ιατο παντας

(*) "οι ηλθον ακουσαι αυτου και ιαθηναι απο των νοσων αυτων" begins verse 18 in the translations.

Catena Aurea by St. Thomas Aguinas

6:12–16

12. And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God.

13. And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles;

14. Simon, (whom he also named Peter,) and Andrew his brother, James and John, Philip and Bartholomew,

15. Matthew and Thomas, James the son of Alphæus, and Simon called Zelotes,

16. And Judas the brother of James, and Judas Iscariot, which also was the traitor.

GLOSS. (non occ.) When adversaries rose up against the miracles and teaching of Christ, He chose Apostles as defenders and witnesses of the truth, and prefaces their election with prayer; as it is said, And it came to pass, &c.

AMBROSE. Let not thy ears be open to deceit, that thou shouldest think that the Son of God prays from want of strength, that He may obtain what He could not perform; for being Himself the Author of power, the Master of obedience, He leads us by His own example to the precepts of virtue.

CYRIL OF ALEXANDRIA. Let us examine then in the actions which Jesus did, how He teaches us to be instant in prayer to God, going apart by ourselves, and in secret, no one seeing us; putting aside also our worldly cares, that the mind may be raised up to the height of divine contemplation; and this we have marked in the fact, that Jesus went in to a mountain apart to pray.

AMBROSE. Every where also He prays alone, for human wishes comprehend not the wisdom of God; and no one can be a partaker of the secrets of Christ. But not every one who prays ascends a mountain, he only who prays advancing from earthly things to higher, who is not anxious for the riches or honours of the world. All whose minds are raised above the world ascend the mountain. In the Gospel therefore you will find, that the disciples alone ascend the mountain with the Lord. But thou, O Christian, hast now the character given, the form prescribed which thou shouldest imitate; as it follows, And he continued all night in prayer to God. For what oughtest thou to do for thy salvation, when Christ continues all night in prayer for thee?

CHRYSOSTOM. (Hom. ad Pop. Ant. 42. et in Act. c. 16. Ed. Lat.) Rise then thou also at night time. The soul is then purer, the very darkness and great silence are in themselves enough to lead us to sorrow for our sins. But if thou lookest upon the heaven itself studded with stars as with unnumbered eyes, if thou thinkest that they who wanton and do unjustly in day time are then nothing different from the dead, thou wilt loathe all human undertakings. All these things serve to raise the mind. Vain-glory then disquiets not, no tumult of passion has the mastery; fire does not so destroy the rust of iron as nightly prayer the blight of sin. He whom the heat of the sun has fevered by day is refreshed by the dew; nightly tears are better than any dew, and are proof against desire and fear. But if a man is not cherished by the dew we speak of, he withers in the day. Wherefore although thou prayest not much at night, pray once with watching, and it is enough; shew that the night belongs not only to the body, but to the soul.

AMBROSE. But what does it become thee to do when thou wouldest commence any work of piety, when Christ, about to send out His disciples, first prayed? for it follows, And when it was day, he called his disciples, &c. whom truly He destined to be the means of spreading the salvation of man through the world. Turn thy eyes also to the heavenly council. Not the wise men, not the rich, not the noble, but He chose to send out fishermen and publicans, that they might not seem to turn men to their grace by riches or by the influence of power and rank, and that the force of truth, not the graces of oratory, might prevail.

CYRIL OF ALEXANDRIA. (ut sup.) But mark the great carefulness of the Evangelist. He not only says that the holy Apostles were chosen, but he enumerates them by name, that no one should dare to insert any others in the catalogue; Simon, whom he also called Peter, and Andrew his brother.

BEDE. He not only surnamed Peter first, but long before this, when he was brought by Andrew, it is said, Thou shall be called Cephas, which is by interpretation, a stone (John 1:42.). But Luke, wishing to mention the names of the disciples, since it was necessary to call him Peter, wished shortly to imply that this was not his name before, but the Lord had given it to him.

EUSEBIUS. The two next are James and John, as it follows, James and John, both indeed sons of Zebedee, who were also fishermen. After them he mentions Philip and Bartholomew. John says Philip was of Bethsaida, of the city of Andrew and Peter. Bartholomew was a simple man, devoid of all worldly knowledge and guile. But Matthew was called from those who used to collect taxes; concerning whom he adds Matthew and Thomas.

BEDE. Matthew places himself after his fellow-disciple Thomas, from humility, whereas by the other Evangelists he is put before him. It follows, James the son of Alphæus, and Simon who is called Zelotes.

GLOSS. Because in truth he was of Cana in Galilee, which is interpreted zeal; and this is added to distinguish him from Simon Peter. It follows, Judas the brother of James, and Judas Iscariot, who also betrayed him.

AUGUSTINE. (de Con. Ev. lib. ii. c. 30.) With respect to the name of Judas the brother of James, Luke seems to differ from Matthew, who calls him Thaddæus. But what prevented a man from being called by two or three names? Judas the traitor is chosen, not unwittingly but knowingly, for Christ had indeed taken to Himself the weakness of man, and therefore refused not even this share of human infirmity. He was willing to be betrayed by His own Apostle, that thou when betrayed by thy friend mayest bear calmly thy mistaken judgment, thy kindness thrown away.

BEDE. But in a mystical sense the mountain on which our Lord chose His disciples represents the loftiness of justice in which they were to be instructed, and which they were to preach to others; so also the law was given on a mountain.

CYRIL OF ALEXANDRIA. But if we may learn the interpretation of the Apostles’ names, know that Peter means, “loosening or knowing;” Andrew, “glorious power,” or “answering;” but James, “apostle of grief;” John, “the grace of the Lord;” Matthew, “given;” Philip, “large mouth,” or the “orifice of a torch;” Bartholomew, “the son of him who lets down water;” Thomas, “deep or twin;” James the son of Alphæus, “supplanter of the step of life;” Judas, “confession;” Simon, “obedience.”

6:17–19

17. And he came down with them, and stood in the plain, and the company of his disciples, and a great multitude of people out of all Judæa, and Jerusalem, and from the sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases;

18. And they that were vexed with unclean spirits: and they were healed.

19. And the whole multitude sought to touch him: for there went virtue out of him, and healed them all.

CYRIL OF ALEXANDRIA. When the ordination of the Apostles was accomplished, and great numbers were collected together from the country of Judæa, and from the sea coast of Tyre and Sidon, (who were idolaters,) he gave the Apostles their commission to be the teachers of the whole world, that they might recal the Jews from the bondage of the law, but the worshippers of devils from their Gentile errors to the knowledge of the truth. Hence it is said, And he came down with them, and stood in the plain, and a great multitude from Judæa, and the sea coast, &c.

BEDE. By the sea coast he does not refer to the neighbouring sea of Galilee, because this would not be accounted wonderful, but it is so called from the great sea, and therein also Tyre and Sidon may be comprehended, of which it follows, Both of Tyre and Sidon. And these states being Gentile, are purposely named here, to indicate how great was the fame and power of the Saviour which had brought even the citizens of the coast to receive His healing and teaching. Hence it follows, Which came to hear him.

THEOPHYLACT. That is, for the cure of their souls; and that they might be healed of their diseases, that is, for the cure of their bodies.

CYRIL OF ALEXANDRIA. But after that the High Priest had made publicly known His choice of Apostles, He did many and great miracles, that the Jews and Gentiles who had assembled might know that these were invested by Christ with the dignity of the Apostleship, and that He Himself was not as another man, but rather was God, as being the Incarnate Word. Hence it follows, And the whole multitude sought to touch him, for there went virtue out of him. For Christ did not receive virtue from others, but since he was by nature God, sending out His own virtue upon the sick, He healed them all.

AMBROSE. But observe all things carefully, how He both ascends with His Apostles and descends to the multitude; for how could the multitude see Christ but in a lowly place. It follows him not to the lofty places, it ascends not the heights. Lastly, when He descends, He finds the sick, for in the high places there can be no sick.

BEDE. You will scarcely find any where that the multitudes follow our Lord to the higher places, or that a sick person is healed on a mountain; but having quenched the fever of lust and lit the torch of knowledge, each man approaches by degrees to the height of the virtues. But the multitudes which were able to touch the Lord are healed by the virtue of that touch, as formerly the leper is cleansed when our Lord touched him. The touch of the Saviour then is the work of salvation, whom to touch is to believe on Him, to be touched is to be healed by His precious gifts.

Catena Aurea Luke 6

Saints of the Day for October 28

(1st Century)

Saints Simon and Jude’s Story

Jude is so named by Luke and Acts. Matthew and Mark call him Thaddeus. He is not mentioned elsewhere in the Gospels, except of course where all the apostles are mentioned. Scholars hold that he is not the author of the Letter of Jude. Actually, Jude had the same name as Judas Iscariot. Evidently because of the disgrace of that name, it was shortened to “Jude” in English.

Simon is mentioned on all four lists of the apostles. On two of them he is called “the Zealot.” The Zealots were a Jewish sect that represented an extreme of Jewish nationalism. For them, the messianic promise of the Old Testament meant that the Jews were to be a free and independent nation. God alone was their king, and any payment of taxes to the Romans—the very domination of the Romans—was a blasphemy against God. No doubt some of the Zealots were the spiritual heirs of the Maccabees, carrying on their ideals of religion and independence. But many were the counterparts of modern terrorists. They raided and killed, attacking both foreigners and “collaborating” Jews. They were chiefly responsible for the rebellion against Rome which ended in the destruction of Jerusalem in A.D. 70.

Reflection

As in the case of all the apostles except for Peter, James and John, we are faced with men who are really unknown, and we are struck by the fact that their holiness is simply taken to be a gift of Christ. He chose some unlikely people: a former Zealot, a former (crooked) tax collector, an impetuous fisherman, two “sons of thunder,” and a man named Judas Iscariot.

It is a reminder that we cannot receive too often. Holiness does not depend on human merit, culture, personality, effort, or achievement. It is entirely God’s creation and gift. God needs no Zealots to bring about the kingdom by force. Jude, like all the saints, is the saint of the impossible: Only God can create his divine life in human beings. And God wills to do so, for all of us.

Saint Jude is the Patron Saint of:

Desperate Situations

franciscanmedia.org

NAVARRE BIBLE COMMENTARY (RSV)

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

From: Ephesians 2:19-22

Reconciliation of Jews and Gentiles in Christ (Continuation)
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[19] So then you are no longer strangers and sojourners, but you are fellow citizens with the saints and members of the household of God, [20] built upon the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, [21] in whom the whole structure is joined together and grows into a holy temple in the Lord; [22] in whom you also are built into it for a dwelling place of God in the Spirit.

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Commentary:

11-22. What is the significance of the calling of the Gentiles to the Church? Their previous situation, separated from Christ (vv. 11-12), has undergone radical change as a result of the Redemption Christ achieved on the Cross: that action has, on the one hand, brought the two peoples together (made peace between them: vv. 13-15) and, on the other, it has reconciled them with God, whose enemy each was (vv. 16- 18). The Redemption has given rise to the Church, which St Paul here describes as a holy temple built on the foundation of the apostles and prophets (vv. 19-22).

19. After describing the Redemption wrought by Christ and applied in the Church by the Holy Spirit, St Paul arrives at this conclusion: the Gentiles are no longer strangers; they belong to Christ's Church.

In the new Israel (the Church) privileges based on race, culture or nationality cease to apply. No baptized person, be he Jew or Greek, slave or free man, can be regarded as an outsider or stranger in the new people of God. All have proper citizenship papers. The Apostle explains this by using two images: The Church is the city of saints, and God's family or household (cf. 1 Tim 3:15). The two images are complementary: everyone has a family, and everyone is a citizen. In the family context, the members are united by paternal, filial and fraternal links, and love presides; family life has a special privacy. But as a citizen one is acting in a public capacity; public affairs and business must be conducted in a manner that is in keeping with laws designed to ensure that justice is respected. The Church has some of the characteristics of a family, and some of those of a polity (cf. St Thomas Aquinas, "Commentary on Eph, ad loc.").

The head of the Church is Christ himself, and in his Church are assembled the children of God, who are to live as brothers and sisters, united by love. Grace, faith, hope, charity and the action of the Holy Spirit are invisible realities which forge the links bringing together all the members of the Church, which is moreover something very visible, ruled by the successor of Peter and by the other bishops (cf. Vatican II, "Lumen Gentium", 8), and governed by laws--divine and ecclesiastical--which are to be obeyed.

20-22. To better explain the Church, the Apostle links the image of "the household of God" to that of God's temple and "building" (cf. 1 Cor. 3:9). Up to this he has spoken of the Church mainly as the body of Christ (v. 16). This image and that of a building are connected: our Lord said, "Destroy this temple and in three days I will raise it up" (Jn 2:19), and St John goes on to explain that he was speaking "of the temple of his body" (Jn 2:21). If the physical body of Christ is the true temple of God because Christ is the Son of God, the Church can also be seen as God's true temple, because it is the mystical body of Christ.

The Church is the temple of God. "Jesus Christ is, then, the foundation stone of the new temple of God. Rejected, discarded, left to one side, and done to death--then as now--the Father made him and continues to make him the firm immovable basis of the new work of building. This he does through his glorious resurrection [...].

"The new temple, Christ's body, which is spiritual and invisible, is constructed by each and every baptized person on the living cornerstone, Christ, to the degree that they adhere to him and 'grow' in him towards 'the fullness of Christ'. In this temple and by means of it, the 'dwelling place of God in the Spirit', he is glorified, by virtue of the 'holy priesthood' which offers spiritual sacrifices (1 Pet 2:5), and his kingdom is established in the world.

"The apex of the new temple reaches into heaven, while, on earth, Christ, the cornerstone, sustains it by means of the foundation he himself has chosen and laid down--'the apostles and prophets' (Eph 2:20) and their successors, that is, in the first place, the college of bishops and the 'rock', Peter (Mt 16: 18)" (John Paul II, "Homily at Orcasitas, Madrid", 3 November 1981).

Christ Jesus is the stone: this indicates his strength; and he is the cornerstone because in him the two peoples, Jews and Gentiles, are joined together (cf. St Thomas Aquinas, "Commentary on Eph, ad loc".). The Church is founded on this strong, stable bedrock; this cornerstone is what gives it its solidity. St Augustine expresses his faith in the perennial endurance of the Church in these words: "The Church will shake if its foundation shakes, but can Christ shake? As long as Christ does not shake, so shall the Church never weaken until the end of time" ("Enarrationes in Psalmos", 103).

Every faithful Christian, every living stone of this temple of God, must stay fixed on the solid cornerstone of Christ by cooperating in his or her own sanctification. The Church grows "when Christ is, after a manner, built into the souls of men and grows in them, and when souls also are built into Christ and grow in him; so that on this earth of our exile a great temple is daily in course of building, in which the divine majesty receives due and acceptable worship" (Pius XII, "Mediator Dei", 6).

From: Luke 6:12-16

The Calling of the Apostles
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[12] In these days He (Jesus) went out into the hills to pray; and all night He continued in prayer to God. [13] And when it was day, He called His disciples, and chose from them twelve, whom He named Apostles: [14] Simon, whom He named Peter, and Andrew, his brother, and James and John, and Philip and Bartholomew, [15] and Matthew, and Thomas, and James the son of Alphaeus, and Simon who was called the Zealot, [16] and Judas the son of James, and Judas Iscariot, who became a traitor.

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Commentary:

12-13. The evangelist writes with a certain formality when describing this important occasion on which Jesus chooses the Twelve, constituting them as the apostolic college: "The Lord Jesus, having prayed at length to the Father, called to Himself those whom He willed and appointed twelve to be with Him, whom He might send to preach the Kingdom of God (cf. Mark 2:13-19; Matthew 10:1-42). These Apostles (cf. Luke 6:13) He constituted in the form of a college or permanent assembly, at the head of which He placed Peter, chosen from among them (cf. John 21:15-17). He sent them first of all to the children of Israel and then to all peoples (cf. Romans 1:16), so that, sharing in His power, they might make all peoples His disciples and sanctify and govern them (cf. Matthew 28:16-20; and par.) and thus spread the Church and, administering it under the guidance of the Lord, shepherd it all days until the end of the world (cf. Matthew 28:20). They were fully confirmed in this mission on the day of Pentecost (cf. Act 2:1-26) [...]. Through their preaching the Gospel everywhere (cf. Mark 16:20), and through its being welcomed and received under the influence of the Holy Spirit by those who hear it, the Apostles gather together the universal Church, which the Lord founded upon the Apostles and built upon Blessed Peter their leader, the chief cornerstone being Christ Jesus Himself (cf. Revelation 21:14; Matthew 16:18; Ephesians 2:20). That divine mission, which was committed by Christ to the Apostles, is destined to last until the end of the world (cf. Matthew 28:20), since the Gospel, which they were charged to hand on, is, for the Church, the principle of all its life for all time. For that very reason the Apostles were careful to appoint successors in this hierarchically constituted society" (Vatican II, "Lumen Gentium", 19-20).

Before establishing the apostolic college, Jesus spent the whole night in prayer. He often made special prayer for His Church (Luke 9:18; John 17:1ff), thereby preparing His Apostles to be its pillars (cf. Galatians 2:9). As His Passion approaches, He will pray to the Father for Simon Peter, the head of the Church, and solemnly tell Peter that He has done so: "But I have prayed for you that your faith may not fail" (Luke 22:32). Following Christ's example, the Church stipulates that on many occasions liturgical prayer should be offered for the pastors of the Church (the Pope, the bishops in general, and priests) asking God to give them grace to fulfill their ministry faithfully.

Christ is continually teaching us that we need to pray always (Luke 18:1). Here He shows us by His example that we should pray with special intensity at important moments in our lives. "`Pernoctans in oratione Dei. He spent the whole night in prayer to God.' So St. Luke tells of our Lord. And you? How often have you persevered like that? Well, then...." (St J. Escriva, "The Way", 104).

On the need for prayer and the qualities our prayer should have, see the notes on Matthew 6:5-6; 7:7-11; 14:22-23; Mark 1:35; Luke 5:16; 11:1-4; 22:41-42.

12. Since Jesus is God, why does He pray? There were two wills in Christ, one divine and one human (cf. "St. Pius X Catechism", 91), and although by virtue of His divine will He was omnipotent, His human will was not omnipotent. When we pray, what we do is make our will known to God; therefore Christ, who is like us in all things but sin (Hebrews 4:15), also had to pray in a human way (cf. "Summa Theologiae", III, q. 21, a. 1). Reflecting on Jesus at prayer, St. Ambrose comments: "The Lord prays not to ask things for Himself, but to intercede on my behalf; for although the Father has put everything into the hands of the Son, still the Son, in order to behave in accordance with His condition as man, considers it appropriate to implore the Father for our sake, for He is our Advocate [...]. A Master of obedience, by His example He instructs us concerning the precepts of virtue: `We have an advocate with the Father' (1 John 2:1)" ("Expositio Evangelii sec. Lucam, in loc.").

14-16. Jesus chose for Apostles very ordinary people, most of them poor and uneducated; apparently only Matthew and the brothers James and John had social positions of any consequence. But all of them gave up whatever they had, little or much as it was, and all of them, bar Judas, put their faith in the Lord, overcame their shortcomings and eventually proved faithful to grace and became saints, veritable pillars of the Church. We should not feel uneasy when we realize that we too are low in human qualities; what matters is being faithful to the grace God gives us.

Source: Daily Word for Reflection—Navarre Bible

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Readings at Mass

In Christ you are no longer aliens, but citizens like us

Jesus chooses his twelve apostles

Christian Art

Catena Aurea by St. Thomas Aguinas

Saints of the Day for October 28

(1st Century)