Catholic Caucus: Daily Mass Readings xx-November-2022

Universalis/Jerusalem Bible ^

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21 November 2022

The Presentation of the Blessed Virgin Mary
on Monday of week 34 in Ordinary Time



Presentation Catholic Church, Marietta

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

Apocalypse 14:1-5 ©

The redeemed have Christ and his Father's name written on their foreheads

In my vision I, John, saw Mount Zion, and standing on it a Lamb who had with him a hundred and forty-four thousand people, all with his name and his Father’s name written on their foreheads. I heard a sound coming out of the sky like the sound of the ocean or the roar of thunder; it seemed to be the sound of harpists playing their harps. There in front of the throne they were singing a new hymn in the presence of the four animals and the elders, a hymn that could only be learnt by the hundred and forty-four thousand who had been redeemed from the world; they follow the Lamb wherever he goes; they have been redeemed from amongst men to be the first-fruits for God and for the Lamb. They never allowed a lie to pass their lips and no fault can be found in them.

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Responsorial Psalm

Psalm 23(24):1-6 ©

Such are the men who seek your face, O Lord.

The Lord’s is the earth and its fullness,

  the world and all its peoples.

It is he who set it on the seas;

  on the waters he made it firm.

Such are the men who seek your face, O Lord.

Who shall climb the mountain of the Lord?

  Who shall stand in his holy place?

The man with clean hands and pure heart,

  who desires not worthless things.

Such are the men who seek your face, O Lord.

He shall receive blessings from the Lord

  and reward from the God who saves him.

Such are the men who seek him,

  seek the face of the God of Jacob.

Such are the men who seek your face, O Lord.

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Gospel Acclamation	Rv2:10

Alleluia, alleluia!

Even if you have to die, says the Lord,

keep faithful, and I will give you

the crown of life.

Alleluia!

Or:	Mt24:42,44

Alleluia, alleluia!

Stay awake and stand ready,

because you do not know the hour

when the Son of Man is coming.

Alleluia!

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Gospel	Luke 21:1-4 ©

The widow's mite

As Jesus looked up, he saw rich people putting their offerings into the treasury; then he happened to notice a poverty-stricken widow putting in two small coins, and he said, ‘I tell you truly, this poor widow has put in more than any of them; for these have all contributed money they had over, but she from the little she had has put in all she had to live on.’

Continue

These are the readings for the memorial

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First reading

Zechariah 2:14-17 ©

'I am coming', says the Lord

Sing, rejoice,

daughter of Zion;

for I am coming

to dwell in the middle of you

– it is the Lord who speaks.

Many nations will join the Lord,

on that day;

they will become his people.

But he will remain among you,

and you will know that the Lord of Hosts has sent me to you.

But the Lord will hold Judah

as his portion in the Holy Land,

and again make Jerusalem his very own.

Let all mankind be silent before the Lord!

For he is awaking and is coming from his holy dwelling.

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Responsorial Psalm	Luke 1:46-55 ©

The Almighty works marvels for me. Holy is his name!

or

Blessed is the Virgin Mary, who bore the Son of the eternal Father.

My soul glorifies the Lord,

  my spirit rejoices in God, my Saviour.

The Almighty works marvels for me. Holy is his name!

or

Blessed is the Virgin Mary, who bore the Son of the eternal Father.

He looks on his servant in her nothingness;

  henceforth all ages will call me blessed.

The Almighty works marvels for me.

  Holy his name!

The Almighty works marvels for me. Holy is his name!

or

Blessed is the Virgin Mary, who bore the Son of the eternal Father.

His mercy is from age to age,

  on those who fear him.

He puts forth his arm in strength

  and scatters the proud-hearted.

The Almighty works marvels for me. Holy is his name!

or

Blessed is the Virgin Mary, who bore the Son of the eternal Father.

He casts the mighty from their thrones

  and raises the lowly.

He fills the starving with good things,

  sends the rich away empty.

The Almighty works marvels for me. Holy is his name!

or

Blessed is the Virgin Mary, who bore the Son of the eternal Father.

He protects Israel, his servant,

  remembering his mercy,

the mercy promised to our fathers,

  to Abraham and his sons for ever.

The Almighty works marvels for me. Holy is his name!

or

Blessed is the Virgin Mary, who bore the Son of the eternal Father.

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Gospel Acclamation	Lk11:28

Alleluia, alleluia!

Happy are those

who hear the word of God

and keep it.

Alleluia!

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Gospel

Matthew 12:46-50 ©

My mother and my brothers are anyone who does the will of my Father in heaven

Jesus was speaking to the crowds when his mother and his brothers appeared; they were standing outside and were anxious to have a word with him. But to the man who told him this Jesus replied, ‘Who is my mother? Who are my brothers?’ And stretching out his hand towards his disciples he said, ‘Here are my mother and my brothers. Anyone who does the will of my Father in heaven, he is my brother and sister and mother.’

Continue

 

Christian Art

Each day, The Christian Art website gives a picture and reflection on the Gospel of the day.

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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Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 21
1.	AND looking on, he saw the rich men cast their gifts into the treasury.	Respiciens autem, vidit eos qui mittebant munera sua in gazophylacium, divites.	αναβλεψας δε ειδεν τους βαλλοντας τα δωρα αυτων εις το γαζοφυλακιον πλουσιους
2.	And he saw also a certain poor widow casting in two brass mites.	Vidit autem et quamdam viduam pauperculam mittentem æra minuta duo.	ειδεν δε τινα και χηραν πενιχραν βαλλουσαν εκει δυο λεπτα
3.	And he said: Verily I say to you, that this poor widow hath cast in more than they all:	Et dixit : Vere dico vobis, quia vidua hæc pauper plus quam omnes misit.	και ειπεν αληθως λεγω υμιν οτι η χηρα η πτωχη αυτη πλειον παντων εβαλεν
4.	For all these have of their abundance cast into the offerings of God: but she of her want, hath cast in all the living that she had.	Nam omnes hi ex abundanti sibi miserunt in munera Dei : hæc autem ex eo quod deest illi, omnem victum suum quem habuit, misit.	απαντες γαρ ουτοι εκ του περισσευοντος αυτοις εβαλον εις τα δωρα του θεου αυτη δε εκ του υστερηματος αυτης απαντα τον βιον ον ειχεν εβαλεν

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Catena Aurea by St. Thomas Aguinas

Luke CHAP. 21

21:1–4

1. And he looked up, and saw the rich men casting their gifts into the treasury.

2. And he saw also a certain poor widow casting in thither two mites.

3. And he said, Of a truth I say unto you, that this poor widow hath cast in more than they all:

4. For all these have of their abundance cast in unto the offerings of God: but she of her penury hath cast in all the living that she had.

GLOSS. (non occ.) Our Lord having rebuked the covetousness of the Scribes who devoured widows’ houses, commends the almsgiving of a widow; as it is said, And he looked up, and saw the rich men casting into the treasury, & c.

BEDE. In the Greek language, φυλάξαι signifies to keep, and gaza in Persian means riches, hence gazophylacium is used for the name of the place in which money is kept. Now there was a chest with an opening at the top placed near the altar, on the right hand of those entering the house of God, into which the Priests cast all the money, which was given for the Lord’s temple. But our Lord as He overthrows those who trade in His house, so also He remarks those who bring gifts, giving praise to the deserving, but condemning the bad. Hence it follows, And he saw also a certain poor widow casting in thither two mites.

CYRIL OF ALEXANDRIA. She offered two oboli, which with the sweat of her brow she had earned for her daily living, or what she daily begs for at the hands of others she gives to God, shewing that her poverty is fruitful to her. Therefore does she surpass the others, and by a just award receives a crown from God; as it follows, Of a truth I say unto you, that this poor widow hath cast in more, &c.

BEDE. For whatever we offer with an honest heart is well pleasing to God, who hath respect unto the heart, not the substance, nor does He weigh the amount of that which is given in sacrifice, but of that from which it is taken; as it follows, For all these have cast in of their abundance, but she all that she had.

CHRYSOSTOM. (Hom. 1. in Ep. ad Heb., Hom. 28.) For God regarded not the scantiness of the offering, but the overflowing of the affection. Almsgiving is not the bestowing a few things out of many, but it is that of the widow emptying, herself of her whole substance. But if you cannot offer as much as the widow, at least give all that remains over.

BEDE. Now mystically, the rich men who cast their gifts into the treasury signify the Jews puffed up with the righteousness of the law; the poor widow, the simplicity of the Church which is called poor, because it has either cast away the spirit of pride, or its sins, as if they were worldly riches. But the Church is a widow, because her Husband endured death for her. She cast two mites into the treasury, because in God’s sight, in whose keeping are all the offerings of our works, she presents her gifts, whether of love to God and her neighbour, or of faith and prayer. And these excel all the works of the proud Jews, for they of their abundance cast into the offerings of God, in that they presume on their righteousness, but the Church casts in all her living, for every thing that hath life she believes to be the gift of God.

THEOPHYLACT. Or the widow may be taken to mean any soul bereft as it were of her first husband, the ancient law, and not worthy to be united to the Word of God. Who brings to God instead of a dowry faith and a good conscience, and so seems to offer more than those who are rich in words, and abound in the moral virtues of the Gentiles.

Catena Aurea Luke 21

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The Widow's Mite

Basilica of Sant'Apollinare Nuovo
6th C.
Ravenna

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Matthew
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Matthew 12
46.	As he was yet speaking to the multitudes, behold his mother and his brethren stood without, seeking to speak to him.	Adhuc eo loquente ad turbas, ecce mater ejus et fratres stabant foras, quærentes loqui ei.	ετι δε αυτου λαλουντος τοις οχλοις ιδου η μητηρ και οι αδελφοι αυτου ειστηκεισαν εξω ζητουντες αυτω λαλησαι
47.	And one said unto him: Behold thy mother and thy brethren stand without, seeking thee.	Dixit autem ei quidam : Ecce mater tua, et fratres tui foris stant quærentes te.	ειπεν δε τις αυτω ιδου η μητηρ σου και οι αδελφοι σου εξω εστηκασιν ζητουντες σοι λαλησαι
48.	But he answering him that told him, said: Who is my mother, and who are my brethren?	At ipse respondens dicenti sibi, ait : Quæ est mater mea, et qui sunt fratres mei ?	ο δε αποκριθεις ειπεν τω ειποντι αυτω τις εστιν η μητηρ μου και τινες εισιν οι αδελφοι μου
49.	And stretching forth his hand towards his disciples, he said: Behold my mother and my brethren.	Et extendens manum in discipulos suos, dixit : Ecce mater mea, et fratres mei.	και εκτεινας την χειρα αυτου επι τους μαθητας αυτου ειπεν ιδου η μητηρ μου και οι αδελφοι μου
50.	For whosoever shall do the will of my Father, that is in heaven, he is my brother, and sister, and mother.	Quicumque enim fecerit voluntatem Patris mei, qui in cælis est, ipse meus frater, et soror, et mater est.	οστις γαρ αν ποιηση το θελημα του πατρος μου του εν ουρανοις αυτος μου αδελφος και αδελφη και μητηρ εστιν

(*) in verse 47, "ζητουντες σοι λαλησαι" means "seeking to speak with thee", a translation of "λαλησαι" is also missing in Jerome's.

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Catena Aurea by St. Thomas Aguinas

12:46–50

46. While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him.

47. Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee.

48. But he answered and said unto him that told him, Who is my mother? and who are my brethren?

49. And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren!

50. For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.

HILARY. Because He had spoken all the aforesaid things in the power of His Father’s majesty, therefore the Evangelist proceeds to tell what answer He made to one that told Him that His mother and His brethren waited for Him without; While he yet spake unto the people, his mother and his brethren stood without desiring to see him.

AUGUSTINE. (De Cons. Ev. ii. 40.) We are to understand without doubt that this happened close upon the foregoing; for he begins to tell it with the words, And while he yet spake. What can that yet mean but that it was at the very time He spake the foregoing things? Mark also follows up that which He had said concerning blasphemy against the Holy Ghost, by saying, And there came his mother and his brethren. (Mark 3:31) Luke has not observed the order of action here, but has placed this earlier as he happened to recollect it.

JEROME. (cont. Helvid. 14, et seq.) From this is taken one of Helvidius’s propositions, on the ground that mention is made in the Gospel of the brethren of the Lord. How, says he, are they called brethren of the Lord, if they were not his brethren? But now it should be known that in divine Scripture men are said to be brethren in four different ways, by nature, by nation, by kindred, and by affection. By nature, as Esau and Jacob. By nation, as all Jews are called brethren, as in Deuteronomy, Thou shalt not set over thee a foreigner who is not thy brother. (Deut. 17:15) They are called brethren by kindred who are of one family, as in Genesis, Abraham said unto Lot, Let there not be strife between thee and me, for we are brethren. (Gen. 13:8) Also men are called brethren by affection, which is of two kinds, special and general. Special, as all Christians are called brethren, as the Saviour says, Go tell my brethren. General, inasmuch as all men are born of one father, we are bound together by a tie of consanguinity, as in that, Say unto them that hate you, Ye are our brethren. (Is. 66:5 sec. LXX.) I ask then, after which manner these are called the Lord’s brethren in the Gospel? According to nature? But Scripture saith not, neither calling them sons of Mary nor of Joseph. By nation? But it is absurd that some few out of all the Jews should be called brethren, seeing that all the Jews who were there might have thus been called brethren. By affection, either of a human sort, or of the Spirit? If that be true, yet how were they more His brethren than the Apostles, whom He instructed in the inmost mysteries. Or if because they were men, and all men are brethren, it was foolish to say of them in particular, Behold, thy brethren seek thee. It only remains then that they should be His brethren by kindred, not by affection, not by privilege of nation, not by nature.

JEROME. (in loc.) But some suspect the brethren of the Lord to be sons of Joseph by another wife, following the idle fancies of apocryphal writers, who have coined a certain woman called E sea. But we understand by the brethren of the Lord, not the sons of Joseph, but cousins of the Saviour, sons of a sister of Mary, an aunt of Our Lord, who is said to be the mother of James the Less, and Joseph, and Jude, whom in another place of the Gospel we find called the brethren of the Lord. (Mark 6:3) And that cousins are called brethren, appears from every part of Scripture.

CHRYSOSTOM. (Hom. xliv.) But mart the loftiness of His brethrena; when they should have come in and heartened with the crowd, or if they would not this, to have waited the end of His speech, and then to have approached Him—they on the contrary call Him out to them, and do this before the multitude, therein shewing their superabundant love of honour, and also, that with all authority they lay their commands upon Christ. This the Evangelist covertly hints when he says, While he yet spake; as much as to say, Was there no other time? But what did they seek to say? Was it aught of the dogmas of truth? then should they have brought it forth before all, that all might profit thereby. But if of other things that concerned themselves alone, they should not have called Him in such haste, whence it is plain that they did this out of vain glory.

AUGUSTINE. (De Nat. et Grat. 36.) But whatever may be decided concerning these brethren, yet concerning the holy Virgin Mary, (for the honour of Christ,) when sin in her is in question, I would not have it brought into doubt. For from this only we might know that more abundant grace was conferred upon her that she should overcome sin on all sides, because she merited to conceive and bring forth Him Who it is clear had no sin. It follows; Then said one unto him, Behold, thy mother and thy brethren stand without seeking thee.

JEROME. He that delivers this message, seems to me not to do it casually and without meaning, but as setting a snare for Him, whether He would prefer flesh and blood to the spiritual work; and thus the Lord refused to go out, not because He disowned His mother and His brethren, but that He might confound him that had laid this snare for Him.

CHRYSOSTOM. For He said not, Go and say unto her, She is not My mother, but continues His discourse to him that had brought Him word; as it follows; But he answered and said unto him that told him, Who is my mother? and who are my brethren?

HILARY. And He cannot be held to have thought meanly of His mother, seeing that in His passion He evinced the most extreme carefulness for her.

CHRYSOSTOM. But had He desired to disown His mother, He would have done it at the time when the Jews cast His birth in His teeth.

JEROME. He did not then, as Marcion and Manichæus say, disown His mother, so as to be thought to be born of a phantasm, but He preferred His Apostles to His kindred, that we also in a comparison of our affections should set the spirit before the flesh.

AMBROSE. (in Luc. 8:21.) Nor does He overthrow the duty of filial submission, which is conveyed in the command, Honour thy father and thy mother, (Ex. 20:12.) but shews that He owes more to the mysteries and relationship of His Father, than of His mother; as it follows, And stretching out his hand to his disciples, he said, Behold my mother and my brethren.

GREGORY. (Hom. in Ev. iii. 2.) The Lord deigned to call faithful disciples His brethren, saying, Go, tell my brethren. Since then a man may be made a brother of the Lord by coming to the faith, it should be enquired how one may become also His mother. Be it known by us then, that he that by believing is made brother or sister of Christ, becomes His mother by preaching; for in pouring Him into the heart of the hearer, he may be said to beget the Lord; and he is made the Lord’s mother, when by his word love of the Lord is begotten in the mind of his neighbour.

CHRYSOSTOM. And besides what has been said, He taught also somewhat more, namely, that we should not neglect virtue relying on any kindred. For if it profited His mother nothing that she was such, if she had not had virtue, who is there that shall be saved by his kindred? For there is one only nobility, to do the will of God, and therefore it follows, Whoso shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother. Many women have blessed that holy Virgin and her womb, and have desired to be made such mothers. What is it then that hinders? Behold, He hath set before you a broad way, and not women only, but men likewise, may become the mother of God.

JEROME. Let us also expound in another way. The Saviour is speaking to the multitude—that is, He teaches the Gentiles the inward mysteries; His mother and His brethren, that is the synagogue and the Jewish people, stand without.

HILARY. Although they had like the rest power to come in, yet they abstain from all approach to Him, for he came unto his own, and his own received him not. (John 1:11.)

GREGORY. (ubi sup.) Thus also His mother is declared to stand without, as though she was not acknowledged, because the synagogue is therefore not acknowledged by its Author, because it held to the observance of the Law, and having lost the spiritual discernment thereof, kept itself without to guard the letter.

JEROME. And when they shall have asked and enquired, and sent a messenger, they shall receive for answer, that their will is free, and that they can enter in, if they will believe.

Catena Aurea Matthew 12

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Madonna and Child with Saints

Marco Palmezzano

1493
Oil on panel, 170 x 158 cm
Pinacoteca di Brera, Milan

The represented saints are John the Baptist, Peter, Dominic, and Mary Magdalen.

Source

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KEYWORDS: catholic; lk21; mt12; ordinarytime; prayer;

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Alleluia Ping

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

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Early Years and Ministry of Pope St. Gelasius I

Gelasius was born in the province of Roman North Africa before the wealthy territory finally attracted and fell to the invading Vandals and their new kingdom they established at Carthage in 428. The rest of his life, whenever he was asked where he was born, Gelasius would say that “I was born a Roman in Africa,” revealing his affection for the long bygone land of his birth. This made Gelasius the third and final pope who was a Berber of North Africa by his ancestry.

Gelasius worked for many years in Rome as an assistant to his predecessor Pope Felix III. St. Gelasius was so accomplished a writer for the day that Felix kept him busy drafting papal documents in his service. In fact, both before and during his papacy term, Gelasius I wrote so many documents that he became known as the most prolific writer of the church’s leaders for the next five centuries at least. Of his surviving writings from over 1,500 years ago, we still have many of his over 100 treatises and letters. In one of these, he famously stated that “There are two powers by which this world is chiefly ruled: the sacred authority of the priesthood and the authority of kings.” This key declaration would define the authority of the papacy for many centuries to come.

 

Gelasius’ Critical Defining of the Political Supremacy of the Pope Over All Other Church and Lay Hierarchy

Long considered way ahead of his time by his statements, understanding, and the depth of his writings, Gelasius’ writing style put him in between the popes of the Late Antiquity period and the Early Middle Ages. This political doctrine of the papacy and its supremacy that he (first of the later popes) forcefully espoused and then subsequently rigorously defended until he eventually died became the dominant defining political understanding and guiding force of the Catholic Church for the next thousand years.

 

St. Gelasius I Life and Ministry as Pope

Pope Gelasius was tireless in his efforts to combat what he saw as heresy on all fronts. In the still surviving East of the Roman Empire, he battled with the Patriarch of Constantinople concerning the dual nature of Christ as both divine and human at once. He began the millennium long struggle with the Eastern Roman/Byzantine Emperors over who was the ultimate head of the universal church— the pope living in Rome or the Eastern Emperors in distant Constantinople. The final resolution of this epic struggle of the ages only occurred in 1453 when the last Eastern Roman Emperor Constantine XI was defeated and deposed by the Ottoman Turks.

Closer to home, St. Gelasius I witnessed an annual pagan festival in the city of Rome that offended him greatly. This was known as the Lupercalia. The Roman pagan festival of fertility and renewal had purification overtones that were unacceptable to Gelasius as supreme pontiff. He spent his entire papacy struggling to overturn this festival. In the end by 494 A.D., Gelasius I was ultimately successful in converting the pagan festival he abhorred into the church sponsored Feast of the Purification, which became finally known as the Presentation of the Lord, though it is more commonly referred to today as Candlemas around the Catholic world.

 

Brief history of Pope St. Gelasius I

– Born – 410 AD
– Birth Name – Gelasius
– Died – around November 19, 496
– How Pope St. Gelasius I Died
Pope Gelasius was only the Roman pontiff for four short years. He was already 82 years old when he ascended to the office of the papacy in succeeding his predecessor Pope Felix III. It was not a great shock four years later when he died naturally of old age at a respectable 86.

In a day when the typical life expectancy after the fall of the Western Roman Empire amounted to around 40 years for the majority of individuals, Gelasius enjoyed a long and fruitful life. Pope St. Gelasius I accomplished so much in his short yet dynamic time in the Papal office that the church nominated for him a commemorating feast day of November 21st on the anniversary of his death and interment.

– Papacy began – March 1, 492 A.D.
– Papacy ended – November 19, 496 A.D.
– Successor – Pope Anastasius II

 

Interesting Facts About Pope St. Gelasius I

Gelasius was born the last of the African and Berber descendent popes. He was thus the third and final one of his Berber African race.

Pope Gelasius was the very first pope to receive the honored title the “Vicar of Christ.”

As personal assistant to his predecessor Pope Felix III, Gelasius proved to be so adept at writing that the pope employed him continuously in drafting important papal documents.

While he was pope himself, Sr. Gelasius I insisted on strict orthodox practice in Catholicism. He was the first such pope to continuously demand obedience by all church hierarchy to the pope in Rome’s supreme authority as the heir to St. Peter who the church was already calling the first pontiff by this time.

Pope St. Gelasius I left behind over 100 treatises and letters that he wrote both before and during his brief time in the office of the papacy. Over 40 of these individual writings survive in their entirety to this day. They are preserved in the Vatican Library in Rome.

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popehistory.com

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[fidelis]

NAVARRE BIBLE COMMENTARY (RSV)

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

From: Revelation 14:1-3, 4b-5

The Lamb and His Companions
---------------------------
[1] Then I looked, and lo, on Mount Zion stood the Lamb, and with him a hundred and forty-four thousand who had his name and his Father's name written on their foreheads. [2] And I heard a voice from heaven like the sound of many waters and like the sound of loud thunder; the voice I heard was like the sound of harpers playing on their harps, [3] and they sing a new song before the throne and before the four living creatures and before the elders. No one could learn that song except the hundred and forty-four thousand who had been redeemed from the earth. [4] It is these who follow the Lamb wherever he goes; these have been redeemed from mankind as first fruits for God and the Lamb, [5] and in their mouth no lie was found, for they are spotless.

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Commentary:

14:1-16:21 The book now turns to the Lamb and to divine judgment (anticipating the victory of the Lamb). It stays with this theme up to chapter 17 at which point the powers of evil appear again (in various symbolic forms) and are subjected to the judgment of God. First we are shown the Lamb and his entourage (cf. 14:l-5); immediately after this the Last Judgment is proclaimed and a preliminary description given (14:6-20); the glory of the Lamb is again extolled (cf. 15: 1-4) and the unleashing of the wrath of God is further described in terms of the pouring out of the seven bowls (cf. 15:5-16:21).

In opposition to the powers of evil and the active hostility to God and the Church caused by the machinations of Satan stand the risen Christ and his followers, who sing in praise of his glory and triumph. These followers are those who have attained redemption; the salvation will reach its climax when the Kingdom of God is fully established (the marriage of the Lamb, and the heavenly Jerusalem: chaps. 21-22). In the meantime, although the Church has to do battle with the forces of evil, it can contemplate Christ "as an innocent lamb (who) merited life for us by his blood which he freely shed. In him God reconciled us to himself and to one another, freeing us from the bondage of the devil and of sin, so that each one of us could say with the Apostle: the Son of God 'loved me and gave himself for me' (Gal 2:20)" (Vatican II, "Gaudium Et Spes", 22).

1-3. It is highly significant that the Lamb stands on Mount Zion, in Jerusalem, which was where God dwelt among men according to the Old Testament (cf. Ps 74:1; 132:14; etc.) and where, according to certain Jewish traditions, the Messiah would appear, to join all his followers. The assembly, then, is an idealization of the Church, protected by Christ and gathered about him. It includes all those who belong to Christ and to the Father and who therefore bear his mark, which shows them to be children of God. They are so many that it is impossible to count them, but their number is complete: they are given a symbolic number which is 12 (the tribes of Israel) by 12 (the Apostles) by 1000 (a number indicating a huge scale): cf. Rev 7:3ff.

The one hundred and forty-four thousand are not yet in heaven (for the loud noise comes from heaven); they are on earth, but they have been rescued from the power of the beast (cf. 13:13-14). The verse from heaven symbolizes the strength and power of God; and the heavenly voice speaks with the gentleness of liturgical music. It is a new song, for it now sings of the salvation wrought by Christ (cf. 15:34) in the same style as the Old Testament chants the praises of God (cf., e.g., Ps 33:3; 40:2; 96:1). Only those who belong to Christ can join in this song and be associated with the heavenly liturgy: "It is especially in the sacred liturgy that our union with the heavenly Church is best realized; in the liturgy, through the sacramental signs, the power of the Holy Spirit acts on us, and with community rejoicing we celebrate together the praise of the divine majesty; when all those of every tribe and tongue and people and nation (cf. Rev 5:9) who have been redeemed by the blood of Christ and gathered together into one Church glorify, in one common song of praise, the one and triune God" ("Lumen Gentium", 50).

4-5. The text refers to those who are properly disposed to take part in the marriage supper of the Lamb (cf. 19:9; 21:2) because they have not been stained by idolatry but have kept themselves undefiled for him. St Paul compares every Christian to a chaste virgin (cf. 2 Cor 11:2) and describes the Church as the spouse of Christ (cf. Eph 5:21-32). The author of the Apocalypse is referring to all the members of the Church insofar as they are holy, that is, called to holiness; but the symbolism he uses also draws attention to the fact that virginity and celibacy for the sake of the Kingdom of heaven is a special expression and clear sign of the Church as Bride of Christ. Referring to the chastity practiced by religious, the Second Vatican Council teaches that in this way they "recall that wonderful marriage made by God, which will be fully manifested in the future age, and in which the Church has Christ for her only spouse" ("Perfectae Caritatis", 12).

The one hundred and forty-four thousand are also those who have identified themselves fully with Christ, dead and risen, by denying themselves and devoting all their energies to apostolate (cf. Mt 10: 38). They also stand for those whom Christ, by the shedding of his blood, has made his own and his Father's property (like Israel, the first fruits of Yahweh: cf. Jer 2:3), that is, those who constitute a holy people like that remnant of Israel described in Zephaniah 3:13: "they shall do no wrong and utter no lies, nor shall there be found in their mouth a deceitful tongue." The prophet's words refer to people who have not invoked false gods, but the Apocalypse applies them to those who are fully committed to Christ.

[fidelis]

From: Luke 21:1-4

The Widow's Mite
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[1] He (Jesus) looked up and saw the rich putting their gifts into the treasury; [2] and He saw a poor widow put in two copper coins. [3] And He said, "Truly I tell you, this poor widow has put in more than all of them; [4] for they all contributed out of their abundance, but she out of her poverty put in all the living she had."

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Commentary:

1-4. Our Lord, surrounded by His disciples, watches people putting offerings into the treasury. This was a place in the women's courtyard, where there were various collection boxes for the offerings of the faithful. Just then, something happens whose significance Jesus wants His disciples to notice: a poor widow puts in two small coins, of very little value. He describes this as the greatest offering of all, praising the generosity of giving alms for this purpose, particularly that of those people who give part of what they need. Our Lord is moved by this tiny offering because in her case it implies a big sacrifice. "The Lord does not look", St. John Chrysostom comments, "at the amount offered but at the affection with which it is offered" ("Hom. on Heb", 1). Generosity is of the essence of almsgiving. This woman teaches us that we can move God's heart if we give Him all we can, which will always amount to very little even if we give our very lives. "How little a life is to offer to God!" (St Josemaria Escriva, "The Way", 42).

Source: Daily Word for Reflection—Navarre Bible

[fidelis]

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