Catholic Caucus: Daily Mass Readings 31-October-2022

St Wolfgang Altarpiece

1479-81
Polychrome pine
Parish Church, Sankt Wolfgang

In Austria - the natural route of Italian influence into central Europe - the Tyrolean painter Michael Pacher, influenced by Paduan and Venetian art, employed a sculptural rendering of form and a deep rendering of perspective which were monumental in style.

This is a double-transforming altarpiece (Wandelaltar) with two pairs of movable wings, making three distinctly different views for use on various different occasions - every day, Sunday, high holy days. The core of it is an elaborate piece of lindenwood sculpture, depicting the Coronation of the Virgin, which is flanked by four scenes from the life of Mary. When these painted wings are closed, two rows of paintings concerned with Christ's public life and ministry appear - four over four. When the altarpiece is completely closed, four scenes from the life of St Wolfgang appear, flanked by the carved figures of two saints in armor - George and Florian. A carved Crucifix with Mary, John, the Archangel Michael, and the Magdalene are in the elaborate Gesprenge at the top, and are visible at all times, while the Adoration of the Magi, a relief carving, appears at the foot of the altarpiece (the Staffel).

The contract for the altarpiece was signed in 1471, and Pacher himself had to deliver the work, signed 1481, to St Wolfgang and to install it.

In this work the crowning of Mary interweaves with the rich forms of the tracery into a unified pattern of lines, and light and shade create the suggestion of unlimited depth. The life-size figures, in particular those of St Wolfgang and St George beside the closed shrine, reveal Pacher as a contemporary of Verocchio and Pollaiolo: both north and south of the Alps efforts were being made to depict the human figure moving in space and seen from different angles.

While Pacher in his capacity of carver introduces elements of this art into painting, the painter in Pacher uses his insight into carving to deal with surface.

wga.hu

Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 14
12.	And he said to him also that had invited him: When thou makest a dinner or a supper, call not thy friends, nor thy brethren, nor thy kinsmen, nor thy neighbours who are rich; lest perhaps they also invite thee again, and a recompense be made to thee.	Dicebat autem et ei, qui invitaverat : Cum facis prandium, aut cœnam, noli vocare amicos tuos, neque fratres tuos, neque cognatos, neque vicinos divites : ne forte te et ipsi reinvitent, et fiat tibi retributio ;	ελεγεν δε και τω κεκληκοτι αυτον οταν ποιης αριστον η δειπνον μη φωνει τους φιλους σου μηδε τους αδελφους σου μηδε τους συγγενεις σου μηδε γειτονας πλουσιους μηποτε και αυτοι σε αντικαλεσωσιν και γενηται σοι ανταποδομα
13.	But when thou makest a feast, call the poor, the maimed, the lame, and the blind;	sed cum facis convivium, voca pauperes, debiles, claudos, et cæcos :	αλλ οταν ποιης δοχην καλει πτωχους αναπηρους χωλους τυφλους
14.	And thou shalt be blessed, because they have not wherewith to make thee recompense: for recompense shall be made thee at the resurrection of the just.	et beatus eris, quia non habent retribuere tibi : retribuetur enim tibi in resurrectione justorum.	και μακαριος εση οτι ουκ εχουσιν ανταποδουναι σοι ανταποδοθησεται γαρ σοι εν τη αναστασει των δικαιων

Catena Aurea by St. Thomas Aguinas

14:12–14

12. Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompence be made thee.

13. But when thou makest a feast, call the poor, the maimed, the lame, the blind:

14. And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just.

THEOPHYLACT. The supper being composed of two parties, the invited and the inviter, and having already exhorted the invited to humility, He next rewards by His advice the inviter, guarding him against making a feast to gain the favour of men. Hence it is said, Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends.

CHRYSOSTOM. (Hom. 1, 3. in ep. Col.) Many are the sources from which friendships are made. Leaving out all unlawful ones, we shall speak only of those which are natural and moral; the natural are, for instance, between father and son, brother and brother, and such like; which He meant, saying, Nor thy brethren, nor thy kinsmen; the moral, when a man has become your guest or neighbour; and with reference to these He says, nor thy neighbours.

BEDE. Brothers then, and friends, and the rich, are not forbidden, as though it were a crime to entertain one another, but this, like all the other necessary intercourse among men, is shewn to fail in meriting the reward of everlasting life; as it follows, Lest perchance they also bid thee again, and a recompense be made thee. He says not, “and sin be committed against thee.” And the like to this He speaks in another place, And if ye do good to those who do good to you, what thank have ye? (Luke 6:33.) There are however certain mutual feastings of brothers and neighbours, which not only incur a retribution in this life, but also condemnation hereafter. And these are celebrated by the general gathering together of all, or the hospitality in turn of each one of the company; and they meet together that they may perpetrate foul deeds, and through excess of wine be provoked to all kinds of lustful pleasure.

CHRYSOSTOM. Let us not then bestow kindness on others under the hope of return. For this is a cold motive, and hence it is that such a friendship soon vanishes. But if you invite the poor, God, who never forgets, will be your debtor, as it follows, But when ye make a feast, call the poor, the maimed, the lame, and the blind.

CHRYSOSTOM. (Hom. 45. in Act.) For the humbler our brother is, so much the more does Christ come through him and visit us. For he who entertains a great man does it often from vainglory. And elsewhere, But very often interest is his object, that through such a one he may gain promotion. I could indeed mention many who for this pay court to the most distinguished of the nobles, that through their assistance they may obtain the greater favour from the prince. Let us not then ask those who can recompense us, as it follows, And thou shalt be blessed, for they cannot recompense thee. And let us not be troubled when we receive no return of a kindness, but when we do; for if we have received it we shall receive nothing more, but if man does not repay us, God will. As it follows, For thou shall be recompensed at the resurrection of the just.

BEDE. And though all rise again, yet it is called the resurrection of the just, because in the resurrection they doubt not that they are blessed. Whoever then bids the poor to his feast shall receive a reward hereafter. But he who invites his friends, brothers, and the rich, has received his reward. But if he does this for God’s sake after the example of the sons of Job, God, who Himself commanded all the duties of brotherly love, will reward him.

CHRYSOSTOM. But thou sayest, the poor are unclean and filthy. Wash him, and make him to sit with thee at table. If he has dirty garments, give him clean ones. Christ comes to thee through him, and dost thou stand trifling?

GREGORY OF NYSSA. Do not then let them lie as though they were nothing worth. Reflect who they are, and thou wilt discover their preciousness. They have put on the image of the Saviour. Heirs of future blessings, bearing the keys of the kingdom, able accusers and excusers, not speaking themselves, but examined by the judge.

CHRYSOSTOM. (Hom. 45. in Act.) It would become thee then to receive them above in the best chamber, but if thou shrinkest, at least admit Christ below, where are the menials and servants. Let the poor man be at least thy door keeper. For where there is alms, the devil durst not enter. And if thou sittest not down with them, at any rate send them the dishes from thy table.

ORIGEN. But mystically, he who shuns vain-glory calls to a spiritual banquet the poor, that is, the ignorant, that he may enrich them; the weak, that is, those with offended consciences, that he may heal them; the lame, that is, those who have wandered from reason, that he may make their paths straight; the blind, that is, those who discern not the truth, that they may behold the true light. But it is said, They cannot recompense thee, i. e. they know not how to return an answer.

Catena Aurea Luke 14

Saint of the Day for October 31

(c. 924 – August 31, 994)

Saint Wolfgang of Regensburg’s Story

Wolfgang was born in Swabia, Germany, and was educated at a school located at the abbey of Reichenau. There he encountered Henry, a young noble who went on to become Archbishop of Trier. Meanwhile, Wolfgang remained in close contact with the archbishop, teaching in his cathedral school and supporting his efforts to reform the clergy.

At the death of the archbishop, Wolfgang chose to become a Benedictine monk and moved to an abbey in Einsiedeln, now part of Switzerland. Ordained a priest, he was appointed director of the monastery school there. Later he was sent to Hungary as a missionary, though his zeal and good will yielded limited results.

Emperor Otto II appointed him Bishop of Regensburg, near Munich. Wolfgang immediately initiated reform of the clergy and of religious life, preaching with vigor and effectiveness and always demonstrating special concern for the poor. He wore the habit of a monk and lived an austere life.

The draw to monastic life never left him, including the desire for a life of solitude. At one point he left his diocese so that he could devote himself to prayer, but his responsibilities as bishop called him back. In 994, Wolfgang became ill while on a journey; he died in Puppingen near Linz, Austria. He was canonized in 1052. His feast day is celebrated widely in much of central Europe.

Reflection

Wolfgang could be depicted as a man with rolled-up sleeves. He even tried retiring to solitary prayer, but taking his responsibilities seriously led him back into the service of his diocese. Doing what had to be done was his path to holiness—and ours.

franciscanmedia.org

NAVARRE BIBLE COMMENTARY (RSV)

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

From: Philippians 2:1-4

Unity and Humility
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[1] So if there is any encouragement in Christ, any incentive of love, any participation in the Spirit, any affection and sympathy, [2] complete my joy by being of the same mind, having the same love, being in full accord and of one mind. [3] Do nothing from selfishness or conceit, but in humility count others better than yourselves. [4] Let each of you look not only to his own interests, but also to the interests of others.

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Commentary:

1-4. Verse 1 begins with a very awkwardly constructed clause, which the New Vulgate and the RSV translate literally. It is a conditional, rhetorical clause, rather than an affirmative statement, and its meaning is clarified by the rest of the sentence.

St Paul is making an affectionate appeal to the Christian good sense of the faithful; he seems to be saying: "If you want to console me in Christ, complete my joy by paying attention to the advice I am now going to give you" (cf. St Thomas Aquinas, "Commentary on Phil, ad loc.").

The Apostle recommends that they should always act humbly and with an upright intention (vv. 3-4) if they want charity to reign among them (v. 2). In their work and social life ordinary Christians should be upright in all their dealings. They should go about everything, even apparently unimportant things, in a humble way, doing them for God. But they should also remember that their behavior has an effect on others. "Don't forget that you are also in the presence of men, and that they expect from you, from you personally, a Christian witness. Thus, as regards the human dimension of our job, we must work in such a way that we will not feel ashamed when those who know us and love us see us at our work, nor give them cause to feel embarrassed" (St J. Escriva, "Friends of God", 66).

This fact that our behavior can encourage others and set a headline for them means that we need to act very responsibly: "Let us try therefore, brethren," St Augustine says, "not only to be good but to conduct ourselves well in the eyes of others. Let us try to see that there is nothing that our conscience upbraids us for, and also, bearing in mind our weakness, do all that we can, to avoid disedifying our less mature brother" ("Sermon 47", 14).

3-11. Verse 3 exhorts us to see others as better than ourselves. Our Lord, although he was our superior in all respects, did not see his divinity as something to boast about before men (v. 6). In fact, he humbled himself and emptied himself (vv. 7-8), was not motivated by conceit or selfishness (cf. v. 3), did not look to his own interests (cf. v. 4), and "became obedient unto death" (v. 8), thereby carrying out the Father's plan for man's salvation. By reflecting on his example we shall come to see that suffering for Christ is a sign of salvation (cf. 1:28-29): after undergoing the sufferings of his passion and death, Christ was publicly exalted above all creation (cf. vv. 9-11).

Our Lord offers us a perfect example of humility. "The coming of our Lord Jesus Christ, the Scepter of God's Majesty, was in no pomp of pride and haughtiness--as it could so well have been--but in self-abasement [...]. You see, dear friends, what an example we have been given. If the Lord humbled himself in this way, what ought we to do, who through him have come under the yoke of his guidance?" (St Clement of Rome, "Letter to the Corinthians", 13).

3-4. "'In every man,' writes St Thomas Aquinas, 'there are some grounds for others to look on him as superior, according to the Apostle's words, "Each of us must have the humility to think others better men than himself" (Phil 2:3). It is in this spirit that all men are bound to honor one another' ("Summa Theologiae", II-II, q. 103, a. 2). Humility is the virtue that teaches us that signs of respect for others--their good name, their good faith, their privacy--are not external conventions, but the first expressions of charity and justice.

"Christian charity cannot confine itself to giving things or money to the needy. It seeks, above all, to respect and understand each person for what he is, in his intrinsic dignity as a man and child of God" (St J. Escriva, "Christ Is Passing By", 72).

From: Luke 14:12-14

Attitude to the Poor
-------------------------
[12] He (Jesus) said to the man who had invited Him, "When you give a dinner or a banquet, do not invite your friends or your brothers or your kinsmen or rich neighbours, lest they also invite you in return, and you be repaid. [13] But when you give a feast, invite the poor, the maimed, the lame, the blind, [14] and you will be blessed, because they cannot repay you. You will be repaid at the resurrection of the just."

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Commentary:

11. Humility is necessary for salvation that Jesus takes every opportunity to stress its importance. Here He uses the attitudes of people at banquet to remind us again that it is God who assigns the places at the Heavenly banquet. "Together with humility, the realization of the greatness of man's dignity--and of the overwhelming fact that, by grace, we are made children of God--forms a single attitude. It is not our own efforts that save us and gives us life; it is the grace of God. This is a truth which must never be forgotten" (St. J. Escriva, "Christ Is Passing By", 133).

14. A Christian acts in the world in the same way anyone else does; but his dealings with his colleagues and others should not be based on pursuit of reward or vainglory: the first thing he should seek is God's glory, desiring Heaven as his only reward (cf. Luke 6:32-34).

Source: Daily Word for Reflection—Navarre Bible Commentary

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Readings at Mass

Be united in your love

Do not invite those who might be able to invite you back

Christian Art

St Wolfgang Altarpiece

Catena Aurea by St. Thomas Aguinas

Saint of the Day for October 31

(c. 924 – August 31, 994)