Free Republic
Browse · Search
Religion
Topics · Post Article

Skip to comments.

Catholic Caucus: Daily Mass Readings 11-December-2022
Universalis/Jerusalem Bible ^

Posted on 12/11/2022 11:11:56 AM PST by annalex

11 December 2022

3rd Sunday of Advent



St. Damasus in the apse of the church of San Lorenzo in Damaso

Readings at Mass

Liturgical Colour: Rose or Violet. Year: A(I).


First reading
Isaiah 35:1-6,10 ©

God himself is coming to save you

Let the wilderness and the dry-lands exult,
let the wasteland rejoice and bloom,
let it bring forth flowers like the jonquil,
let it rejoice and sing for joy.
The glory of Lebanon is bestowed on it,
the splendour of Carmel and Sharon;
they shall see the glory of the Lord,
the splendour of our God.
Strengthen all weary hands,
steady all trembling knees
and say to all faint hearts,
‘Courage! Do not be afraid.
‘Look, your God is coming,
vengeance is coming,
the retribution of God;
he is coming to save you.’
Then the eyes of the blind shall be opened,
the ears of the deaf unsealed,
then the lame shall leap like a deer
and the tongues of the dumb sing for joy
for those the Lord has ransomed shall return.
They will come to Zion shouting for joy,
everlasting joy on their faces;
joy and gladness will go with them
and sorrow and lament be ended.

Responsorial Psalm
Psalm 145(146):6-10 ©
Come, Lord, and save us.
or
Alleluia!
It is the Lord who keeps faith for ever,
  who is just to those who are oppressed.
It is he who gives bread to the hungry,
  the Lord, who sets prisoners free,
Come, Lord, and save us.
or
Alleluia!
It is the Lord who gives sight to the blind,
  who raises up those who are bowed down,
the Lord, who protects the stranger
  and upholds the widow and orphan.
Come, Lord, and save us.
or
Alleluia!
It is the Lord who loves the just
  but thwarts the path of the wicked.
The Lord will reign for ever,
  Zion’s God, from age to age.
Come, Lord, and save us.
or
Alleluia!

Second readingJames 5:7-10 ©

Do not lose heart; the Lord's coming will be soon

Be patient, brothers, until the Lord’s coming. Think of a farmer: how patiently he waits for the precious fruit of the ground until it has had the autumn rains and the spring rains! You too have to be patient; do not lose heart, because the Lord’s coming will be soon. Do not make complaints against one another, brothers, so as not to be brought to judgement yourselves; the Judge is already to be seen waiting at the gates. For your example, brothers, in submitting with patience, take the prophets who spoke in the name of the Lord.

Gospel AcclamationIs61:1(Lk4:18)
Alleluia, alleluia!
The spirit of the Lord has been given to me.
He has sent me to bring the good news to the poor.
Alleluia!

GospelMatthew 11:2-11 ©

'A greater than John the Baptist has never been seen'

John in his prison had heard what Christ was doing and he sent his disciples to ask him, ‘Are you the one who is to come, or have we got to wait for someone else?’ Jesus answered, ‘Go back and tell John what you hear and see; the blind see again, and the lame walk, lepers are cleansed, and the deaf hear, and the dead are raised to life and the Good News is proclaimed to the poor; and happy is the man who does not lose faith in me.’
  As the messengers were leaving, Jesus began to talk to the people about John: ‘What did you go out into the wilderness to see? A reed swaying in the breeze? No? Then what did you go out to see? A man wearing fine clothes? Oh no, those who wear fine clothes are to be found in palaces. Then what did you go out for? To see a prophet? Yes, I tell you, and much more than a prophet: he is the one of whom scripture says:
‘Look, I am going to send my messenger before you;
he will prepare your way before you.
‘I tell you solemnly, of all the children born of women, a greater than John the Baptist has never been seen; yet the least in the kingdom of heaven is greater than he is.’

Christian Art

Illustration

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.



TOPICS: Catholic; General Discusssion; Prayer; Worship
KEYWORDS: advent; catholic; mt11; prayer
For your reading, reflection, faith-sharing, comments, questions, discussion.

1 posted on 12/11/2022 11:11:56 AM PST by annalex
[ Post Reply | Private Reply | View Replies]

To: All

KEYWORDS: advent; catholic; mt11; prayer;


2 posted on 12/11/2022 11:12:28 AM PST by annalex (fear them not)
[ Post Reply | Private Reply | To 1 | View Replies]

To: nickcarraway; NYer; ELS; Pyro7480; livius; ArrogantBustard; Catholicguy; RobbyS; marshmallow; ...

Alleluia Ping

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


3 posted on 12/11/2022 11:13:01 AM PST by annalex (fear them not)
[ Post Reply | Private Reply | To 2 | View Replies]

To: annalex
Jim still needs our prayers. Thread 2
Prayer thread for Salvation's recovery
Pray for Ukraine
4 posted on 12/11/2022 11:13:28 AM PST by annalex (fear them not)
[ Post Reply | Private Reply | To 3 | View Replies]

To: annalex
Matthew
 English: Douay-RheimsLatin: Vulgata ClementinaGreek NT: Byzantine/Majority Text (2000)
 Matthew 11
2Now when John had heard in prison the works of Christ: sending two of his disciples he said to him: Joannes autem cum audisset in vinculis opera Christi, mittens duos de discipulis suis,ο δε ιωαννης ακουσας εν τω δεσμωτηριω τα εργα του χριστου πεμψας δυο των μαθητων αυτου
3Art thou he that art to come, or look we for another? ait illi : Tu es, qui venturus es, an alium exspectamus ?ειπεν αυτω συ ει ο ερχομενος η ετερον προσδοκωμεν
4And Jesus making answer said to them: Go and relate to John what you have heard and seen. Et respondens Jesus ait illis : Euntes renuntiate Joanni quæ audistis, et vidistis.και αποκριθεις ο ιησους ειπεν αυτοις πορευθεντες απαγγειλατε ιωαννη α ακουετε και βλεπετε
5The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead rise again, the poor have the gospel preached to them. Cæci vident, claudi ambulant, leprosi mundantur, surdi audiunt, mortui resurgunt, pauperes evangelizantur :τυφλοι αναβλεπουσιν και χωλοι περιπατουσιν λεπροι καθαριζονται και κωφοι ακουουσιν νεκροι εγειρονται και πτωχοι ευαγγελιζονται
6And blessed is he that shall not be scandalized in me. et beatus est, qui non fuerit scandalizatus in me.και μακαριος εστιν ος εαν μη σκανδαλισθη εν εμοι
7And when they went their way, Jesus began to say to the multitudes concerning John: What went you out into the desert to see? a reed shaken with the wind? Illis autem abeuntibus, cœpit Jesus dicere ad turbas de Joanne : Quid existis in desertum videre ? arundinem vento agitatem ?τουτων δε πορευομενων ηρξατο ο ιησους λεγειν τοις οχλοις περι ιωαννου τι εξηλθετε εις την ερημον θεασασθαι καλαμον υπο ανεμου σαλευομενον
8But what went you out to see? a man clothed in soft garments? Behold they that are clothed in soft garments, are in the houses of kings. Sed quid existis videre ? hominem mollibus vestitum ? Ecce qui mollibus vestiuntur, in domibus regum sunt.αλλα τι εξηλθετε ιδειν ανθρωπον εν μαλακοις ιματιοις ημφιεσμενον ιδου οι τα μαλακα φορουντες εν τοις οικοις των βασιλειων εισιν
9But what went you out to see? a prophet? yea I tell you, and more than a prophet. Sed quid existis videre ? prophetam ? Etiam dico vobis, et plus quam prophetam.αλλα τι εξηλθετε ιδειν προφητην ναι λεγω υμιν και περισσοτερον προφητου
10For this is he of whom it is written: Behold I send my angel before thy face, who shall prepare thy way before thee. Hic est enim de quo scriptum est : Ecce ego mitto angelum meum ante faciem tuam, qui præparabit viam tuam ante te.ουτος γαρ εστιν περι ου γεγραπται ιδου εγω αποστελλω τον αγγελον μου προ προσωπου σου ος κατασκευασει την οδον σου εμπροσθεν σου
11Amen I say to you, there hath not risen among them that are born of women a greater than John the Baptist: yet he that is the lesser in the kingdom of heaven is greater than he. Amen dico vobis, non surrexit inter natos mulierum major Joanne Baptista : qui autem minor est in regno cælorum, major est illo.αμην λεγω υμιν ουκ εγηγερται εν γεννητοις γυναικων μειζων ιωαννου του βαπτιστου ο δε μικροτερος εν τη βασιλεια των ουρανων μειζων αυτου εστιν

5 posted on 12/11/2022 11:15:44 AM PST by annalex (fear them not)
[ Post Reply | Private Reply | To 4 | View Replies]

To: annalex

Catena Aurea by St. Thomas Aguinas

Matthew Chapter 11

2. Now when John had heard in the prison the works of Christ, he sent two of his disciples,

3. And said unto him, Art thou he that should come, or do we look for another?

4. Jesus answered and said unto them, Go and shew John again those things which ye do hear and see:

5. The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the Gospel preached to them.

6. And blessed is he, whosoever shall not he offended in me.

GLOSS. (non occ.) The Evangelist had shewn above how by Christ’s miracles and teaching, both His disciples and the multitudes had been instructed; he now shews how this instruction had reached even to John’s disciples, so that they seemed to have some jealousy towards Christ; John, when he had heard in his bonds the works of Christ, sent two of his disciples to say unto him, Art thou he that should come, or look we for another?

GREGORY. (Hom. in Ev. vi. 1.) We must enquire how John, who is a prophet and more than a prophet, who made known the Lord when He came to be baptized, saying, Behold the Lamb of God, that taketh away the sins of the world!—why, when he was afterwards cast into prison, he should send his disciples to ask, Art thou he that should come, or look we for another? Did he not know Him whom he had pointed out to others; or was he uncertain whether this was He, whom by foretelling, by baptizing, and by making known, he had proclaimed to be He?

AMBROSE. (in Luc. 7. 19.) Some understand it thus; That it was a great thing that John should be so far a prophet, as to acknowledge Christ, and to preach remission of sin; but that like a pious prophet, he could not think that He whom he had believed to be He that should come, was to suffer death; he doubted therefore though not in faith, yet in love. So Peter also doubted, saying, This be far from thee, Lord; this shall not be unto thee. (Mat. 16:22.)

CHRYSOSTOM. But this seems hardly reasonable. For John was not in ignorance of His death, but was the first to preach it, saying, Behold the Lamb of God, that taketh away the sins of the world. For thus calling Him the Lamb, he plainly shews forth the Cross; and no otherwise than by the Cross did He take away the sins of the world. Also how is he a greater prophet than these, if he knew not those things which all the prophets knew, for Isaiah says, He was led as a sheep to the slaughter. (Is. 53:7.)

GREGORY. (Aug, ubi sup) But this question may be answered in a better way if we attend to the order of time. At the waters of Jordan he had affirmed that this was the Redeemer of the world after he was thrown into prison, he enquires if this was He that should come—not that he doubted that this was the Redeemer of the world, but he asks that he may know whether He who in His own person had come into the world, would in His own person descend also to the world below.

JEROME. Hence he frames his question thus, Art thou he that is to come? Not, Art Thou he that hast come? And the sense is, Direct me, since I am about to go down into the lower parts of the earth, whether I shall announce Thee to the spirits beneath also; or whether Thou as the Son of God may not taste death, but will send another to this sacrament?

CHRYSOSTOM. But is this a more reasonable explanation than the other? for why then did he not say, Art Thou Ho that is coming to the world beneath? and not simply, Art thou he that is to come? And the reason of his seeking to know, namely, that he might preach Him there, is even ridiculous. For the present life is the time of grace, and after death the judgment and punishment; therefore there was no need of a forerunner thither. Again, if the unbelievers who should believe after death should be saved, then none would perish; all would then repent and worship; for every knee shall bow, both of things in heaven, and things on earth, and things under the earth. (Phil. 2:10)

GLOSS. (non occ.) But it ought to be observed, that Jerome and Gregory did not say that John was to proclaim Christ’s coming to the world beneath, to the end that the unbelievers there might be converted to the faith, but that the righteous who abode in expectation of Christ, should be comforted by His near approach.

HILARY. It is indeed certain, that he who as forerunner proclaimed Christ’s coming, as prophet knew Him when He stood before him, and worshipped Him as Confessor when He came to him, could not fall into error from such abundant knowledge. Nor can it be believed that the grace of the Holy Spirit failed him when thrown into prison, seeing He should hereafter minister the light of His power to the Apostles when they were in prison.

JEROME. Therefore he does not ask as being himself ignorant. But as the Saviour asks where Lazarus is buried (John 11:34.), in order that they who shewed. Him the sepulchre might be so far prepared for faith, and believe that the dead was verily raised again—so John, about to be put to death by Herod, sends his disciples to Christ, that by this opportunity of seeing His signs and wonders they might believe on Him, and so might learn through their master’s enquiry. But John’s disciples had somewhat of bitterness and jealousy towards the Lord, as their former enquiry shewed, Why do we and the Pharisees fast oft, but thy disciples fast not?

CHRYSOSTOM. Yet whilst John was with them he held them rightly convinced concerning Christ. But when he was going to die, he was more concerned on their behalf. For he feared that he might leave his disciples a prey to some pernicious doctrine, and that they should remain separate from Christ, to whom it had been his care to bring all his followers from the beginning. Had he said to them, Depart from me, for He is better than me, he would not have prevailed with them, as they would have supposed that he spoke this in humility, which opinion would have drawn them more closely to him. What then does he? He waits to hear through them that Christ works miracles. Nor did he send all, but two only, (whom perhaps he chose as more ready to believe than the rest,) that the reason of his enquiry might be unsuspected, and that from the things themselves which they should see they might understand the difference between him and Jesus.

HILARY. John then is providing not for his own, but his disciples’ ignorance; that they might know that it was no other whom he had proclaimed, he sent them to see His works, that the works might establish what John had spoken; and that they should not look for any other Christ, than Him to whom His works had borne testimony.

CHRYSOSTOM. So also Christ as knowing the mind of John, said not, I am He; for thus He would have put an obstacle in the way of those that heard Him, who would have at least thought within themselves, if they did not say, what the Jews did say to Christ, Thou bearest witness of thyself. (John 8:13.) Therefore He would have them learn from His miracles, and so presented His doctrine to them more clear, and without suspicion. For the testimony of deeds is stronger than the testimony of words. Therefore He straightway healed a number of blind, and lame, and many other, for the sake not of John who had knowledge, but of others who doubted; as it follows, And Jesus answered and said unto them, Go and tell John what ye have heard and scen; The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have the Gospel preached to them.

JEROME. This last is no less than the first. And understand it as if it had been said, Even the poor; that so between noble and mean, rich and poor, there may be no difference in preaching. This approves the strictness of the master, this the truth of the teacher, that in His sight every one who can be saved is equal.

CHRYSOSTOM. And blessed is he who shall not be offended in me, is directed against the messengers; they were offended in Him. But He not publishing their doubts, and leaving it to their conscience alone, thus privately introduced a refutation of them.

HILARY. This saying, that they were blessed from whom there should be no offence in Him, shewed them what it was that John had provided against in sending them. For John, through fear of this very thing, had sent his disciples that they might hear Christ.

GREGORY. (Hom. in Ev. vi. 1.) Otherwise; The mind of unbelievers was greatly offended concerning Christ, because after many miracles done, they saw Him at length put to death; whence Paul speaks, We preach Christ crucified, to the Jews a stumbling-block. (1 Cor. 1:23.) What then does that mean, Blessed is he who shall not be offended in me, but a direct allusion to the humiliation of His death; as much as to say, I do indeed wonderful works, but do not disdain to suffer humble things. Because then I follow you in death, men must be careful not to despise in Me My death, while they reverence My wonderful works.

HILARY. In these things which were done concerning John, there is a deep store of mystic meaning. The very condition and circumstances of a prophet are themselves a prophecy. John signifies the Law; for the Law proclaimed Christ, preaching remission of sins, and giving promise of the kingdom of heaven. Also when the Law was on the point of expiring, (having been, through the sins of the people, which hindered them from understanding what it spake of Christ, as it were shut up in bonds and in prison,) it sends men to the contemplation of the Gospel, that unbelief might see the truth of its words established by deeds.

AMBROSE. And perhaps the two disciples sent are the two people; those of the Jews, and those of the Gentiles who believed.

11:7–10

7. And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind?

8. But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses.

9. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.

10. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.

CHRYSOSTOM. (Hom. xxxvii.) Sufficient had been now done for John’s disciples; they returned certified concerning Christ by the wonderful works which they had seen. But it behoved that the multitude also should be corrected, which had conceived many things amiss from the question of John’s disciples, not knowing the purpose of John in sending them. They might say, He who bare such witness to Christ, is now of another mind, and doubts whether this be He. Doth he this because he hath jealousy against Jesus? Has the prison taken away his courage? Or spake he before but empty and untrue words?

HILARY. Therefore that this might not lead them to think of John as though he were offended concerning Christ, it continues, When they had gone away, Jesus began to speak to the multitudes concerning John.

CHRYSOSTOM. As they departed, that He should not seem to speak flattery of the man; and in correcting the error of the multitude, He does not openly expose, their secret suspicions, but by framing his words against what was in their hearts, He shews that He knows hidden things. But He said not as to the Jews, Why think ye evil in your hearts? though indeed it was evil that they had thought; yet it proceeded not from wickedness, but from ignorance; therefore He spake not to them harshly, but answered for John, shewing that he had not fallen from his former opinion. This He teaches them, not by His word only, but by their own witness, the witness of their own actions, as well as their own words. What went ye out into the wilderness to see? As much as to say, Why did ye leave the towns and go out into the wilderness? So great multitudes would not have gone with such haste into the desert, if they had not thought that they should see one great, and wonderful, one more stable than the rock.

PSEUDO-CHRYSOSTOM. (in loc.) They had not gone out at this time into the desert to see John, for he was not now in the desert, but in prison; but He speaks of the past time while John was yet in the desert, and the people flocked to him.

CHRYSOSTOM. And note that making no mention of any other fault, He clears John of fickleness, which the multitude had suspected him of, saying, A reed shaken by the wind?

GREGORY. (Hom. in Ev. vi. 2.) This He proposes, not to assert, but to deny. For if but a breath of air touch a reed, it bends it one way or other; a type of the carnal mind, which leans to either side, according as the breath of praise or detraction reaches it. A reed shaken by the wind John was not, for no variety of circumstance bent him from his uprightness. The Lord’s meaning then is,

JEROME. Was it for this ye went out into the desert to see a man like unto a reed, and carried about by every wind, so that in lightness of mind he doubts concerning Him whom once he preached? Or it may be he is roused against Me by the sting of envy, and he seeks empty honour by his preaching, that he may thereof make gain. Why should he covet wealth? that he may have dainty fare? But his food is locusts and wild honey. That he may wear soft raiment? But his clothing is camel’s hair. This is that He adds, But what went ye out for to see? A man clothed in soft raiment?

CHRYSOSTOM. Otherwise; That John is not as a waving reed, yourselves have shewn by going out unto the desert to him. Nor can any say that John was once firm, but has since become wilful and wavering; for as some are prone to anger by natural disposition, others become so by long weakness and indulgence, so in inconstancy, some are by nature inconstant, some become so by yielding to their own humour and self-indulgence. But John was neither inconstant by natural disposition, this he means by saying, What went ye out for to see, a reed shaken by the wind? Neither had he corrupted an excellent nature by self-indulgence, for that he had not served the flesh is shewn by his raiment, his abode in the desert, his prison. Had he sought soft raiment, he would not have dwelt in the desert, but in kings’ houses; Lo they that are clothed in soft raiment, are in kings’ houses.

JEROME. This teaches that an austere life and strict preaching ought to shun kings’ courts and the palaces of the rich and luxurious.

GREGORY. (Hom. in Ev. vi. 3.) Let no one suppose that there is nothing sinful in luxury and rich dress; if pursuit of such things had been blameless, the Lord would not have thus commended John for the coarseness of his raiment, nor would Peter have checked the desire of fine clothes in women as he does, Not in costly raiment. (1 Pet. 3:3)

AUGUSTINE. (Doctr. Christ. iii. 12.) In all such things we blame not the use of the things, but the lust of those that use them. For whoever uses the good things in his reach more sparingly than are the habits of those with whom he lives, is either temperate or superstitious. Whoever again uses them in a measure exceeding the practice of the good among whom he lives, either has some1 meaning therein, or else is dissolute.

CHRYSOSTOM. Having described his habits of life from his dwelling-place, his dress, and the concourse of men to hear him, He now brings in that he is also a prophet, But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.

GREGORY. (Hom. in Ev. vi. 5.) The office of a prophet is to foretel things to come, not to shew them present. John therefore is more than a prophet, because Him whom he had foretold by going before Him, the same he shewed as present by pointing Him out.

JEROME. In this he is also greater than the other prophets, that to his prophetic privilege is added the reward of the Baptist that he should baptize his Lord.

CHRYSOSTOM. Then he shews in what respect He is greater, saying, This is he of whom it is written, Behold, I send my angel before thy face.

JEROME. To add to this great worthiness of John, He brings a passage from Malachias, in which he is spoken of as an Angel. (Mal. 3:1)) We must suppose that John is here called an Angel, not as partaking the Angelic nature, but from the dignity of his office as a forerunner of the Lord.

GREGORY. (ubi sup.) For the Greek word Angel, is in Latin Nuntius, ‘a messenger.’ He therefore who came to bear a heavenly message is rightly called an Angel, that he may preserve in his title the dignity which he performs in his office.

CHRYSOSTOM. He shews wherein it is that John is greater than the Prophets, namely, in that he is nigh unto Christ, as he says, I send before thy face, that is, near Thee, as those that walk next to the king’s chariot are more illustrious than others, so likewise is John because of his nearness to Christ.

PSEUDO-CHRYSOSTOM. Also the other Prophets were sent to announce Christ’s coming, but John to prepare His way, as it follows, who shall make ready thy way before thee;

GLOSS. (interlin.) That is, shall open the hearts of Thy hearers by preaching repentance and baptizing.

JEROME. Mystically; The desert is that which is deserted of the Holy Spirit, where there is no habitation of God; in the reed is signified a man who in outward show lives a pious life, but lacks all real fruit within himself, fair outside, within hollow, moved with every breath of wind, that is, with every impulse of unclean spirits, having no firmness to remain still, devoid of the marrow of the soul; by the garment wherewith his body is clothed is his mind shewn, that it is lost in luxury and self-indulgence. The kings are the fallen angels; they are they who are powerful in this life, and the lords of this world. Thus, They that are clothed in soft raiment are in kings’ houses; that is, those whose bodies are enervated and destroyed by luxury, it is clear are possessed by dæmons.

GREGORY. (ubi. sup.) Also John was not clothed in soft raiment, that is, he did not encourage sinners in their sinful life by speaking smooth things, but rebuked them with sharpness and rigour, saying, Generation of vipers, &c. (Mat. 3:7)

11:11–15

11. Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.

CHRYSOSTOM. Having first delivered the Prophet’s testimony in praise of John, He rested not there, but added His own decision respecting him, saying, Among them that are born of women there has not arisen a greater than John the Baptist.

RABANUS. As much as to say; What need to recount one by one the praises of John the Baptist; I say verily unto you, Among them that are born of women, &c. He says women, not virgins. If the same word mulier, which denotes a married person, is any where in the Gospels applied to Mary, it should be known that the translator has there used ‘mulier’ for ‘femina;’ as in that, Woman, behold thy son! (John 19:26)

JEROME. He is then set before all those that are born in wedlock, and not before Him who was born of the Virgin and the Holy Spirit; yet these words, there has not arisen a greater than John the Baptist, do not imply that John is to be set above the Prophets and Patriarchs and all others, but only makes him equal to the rest; for it does not follow that because others are not greater than him, that therefore he is greater than others.

PSEUDO-CHRYSOSTOM. But seeing that righteousness has so great deepness that none can be perfect therein but God only, I suppose that all the saints tried by the keenness of the divine judgment, rank in a fixed order, some lower, some before other. Whence we understand that He that hath none greater than Himself, is greater than all.

CHRYSOSTOM. That the abundance of this praise might not beget a wrong inclination in the Jews to set John above Christ, he corrects this, saying, He that is least in the kingdom of heaven is greater than he.

AUGUSTINE. (Cont. Adv. Leg. et Proph. ii. 5.) The heretic1 argues from this verse to prove, that since John did not belong to the kingdom of heaven, therefore much less did the other Prophets of that people, than whom John is greater. But these words of the Lord may be understood in two ways. Either the kingdom of heaven is something which we have not yet received, that, namely, of, which He speaks, Come, ye blessed of my Father, receive the kingdom, (Mat. 25:34) because they in it are Angels, therefore the least among them is greater than a righteous man who has a corruptible body. Or if we must understand the kingdom of heaven of the Church, whose children are all the righteous men from the beginning of the world until now, then the Lord speaks this of Himself, who was after John in the time of His birth, but greater in respect of His divine nature and supreme power. According then to the first interpretation it will be pointed, He who is least in the kingdom of heaven, is greater than he; according to the second, He who is less than he, is in the kingdom of heaven greater than he.

CHRYSOSTOM. The kingdom of heaven, that is, in the spiritual world, and all relating thereto. But some say that Christ spoke this of the Apostles.

JEROME. We understand it simply, that every saint who is already with the Lord is greater than he who yet stands in the battle; for it is one thing to have gained the crown of victory, another to be yet fighting in the field.

Catena Aurea Matthew 11

6 posted on 12/11/2022 11:21:46 AM PST by annalex (fear them not)
[ Post Reply | Private Reply | To 5 | View Replies]

To: annalex


St John the Baptist in the Desert

Vecellio Tiziano (Titian)

1542

7 posted on 12/11/2022 11:22:04 AM PST by annalex (fear them not)
[ Post Reply | Private Reply | To 6 | View Replies]

To: annalex

Saint of the Day for December 11

(304 – December 11, 384)

Saint Damasus I’s Story

To his secretary Saint Jerome, Damasus was “an incomparable person, learned in the Scriptures, a virgin doctor of the virgin Church, who loved chastity and heard its praises with pleasure.” Damasus seldom heard such unrestrained praise. Internal political struggles, doctrinal heresies, uneasy relations with his fellow bishops and those of the Eastern Church marred the peace of his pontificate.

The son of a Roman priest, possibly of Spanish extraction, Damasus started as a deacon in his father’s church, and served as a priest in what later became the basilica of San Lorenzo in Rome. He served Pope Liberius (352-366) and followed him into exile.

When Liberius died, Damasus was elected bishop of Rome; but a minority elected and consecrated another deacon, Ursinus, as pope. The controversy between Damasus and the antipope resulted in violent battles in two basilicas, scandalizing the bishops of Italy. At the synod that Damasus called on the occasion of his birthday, he asked them to approve his actions. The bishops’ reply was curt: “We assembled for a birthday, not to condemn a man unheard.” Supporters of the antipope even managed to get Damasus accused of a grave crime—probably sexual—as late as A.D. 378. He had to clear himself before both a civil court and a Church synod.

As pope, his lifestyle was simple in contrast to other ecclesiastics of Rome, and he was fierce in his denunciation of Arianism and other heresies. A misunderstanding of the Trinitarian terminology used by Rome threatened amicable relations with the Eastern Church, and Damasus was only moderately successful in dealing with that challenge.

During his pontificate, Christianity was declared the official religion of the Roman state, and Latin became the principal liturgical language as part of the pope’s reforms. His encouragement of Saint Jerome’s biblical studies led to the Vulgate, the Latin translation of Scripture which 12 centuries later the Council of Trent declared to be “authentic in public readings, disputations, preaching.”


Reflection

The history of the papacy and the Church is inextricably mixed with the personal biography of Damasus. In a troubled and pivotal period of Church history, he stands forth as a zealous defender of the faith who knew when to be progressive and when to entrench.

Damasus makes us aware of two qualities of good leadership: alertness to the promptings of the Spirit, and service. His struggles are a reminder that Jesus never promised his Rock protection from hurricane winds nor his followers immunity from difficulties. His only guarantee is final victory.


franciscanmedia.org
8 posted on 12/11/2022 11:25:43 AM PST by annalex (fear them not)
[ Post Reply | Private Reply | To 7 | View Replies]

To: annalex

9 posted on 12/11/2022 11:28:38 AM PST by annalex (fear them not)
[ Post Reply | Private Reply | To 8 | View Replies]

To: annalex
NAVARRE BIBLE COMMENTARY (RSV)

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

From: Isaiah 35:1-6a, 10

Promise of Redemption
----------------------------
[1] The wilderness and the dry land shall be glad, the desert shall rejoice and blossom; like the crocus [2] it shall blossom abundantly, and rejoice with joy and singing. The glory of Lebanon shall be given to it, the majesty of Carmel and Sharon. They shall see the glory of the Lord, the majesty of our God.

[3] Strengthen the weak hands, and make firm the feeble knees. [4] Say to those who are of a fearful heart, “Be strong, fear not! Behold, your God will come with vengeance, with the recompense of God. He will come and save you.” [5] Then the eyes of the blind shall be opened, and the ears of the deaf unstopped; [6] then shall the lame man leap like a hart, and the tongue of the dumb sing for joy.

[10] And the ransomed of the Lord shall return, and come to Zion with singing; everlasting joy shall be upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away.

***********************************************************************
Commentary:

35:1-10 The focus now changes with this hymn celebrating Zion, the holy city. It presents a picture of the restored Jerusalem in language reminiscent of that of chapters 11 and 12. God who manifested his presence and protection during the exodus, when Israel came up out of Egypt, will do so again in wonderful ways as the redeemed flock back home to Zion. He will show them the route and give them a highway and be with them in a sort of solemn procession to where he dwells (v. 8). Just as in Babylon there was a “Holy Way” lined with statues of lions and dragons that led to the temple of Marduk, the redeemed will have a truly “Holy Way” to take them to the house of the Lord in Jerusalem. The joy of the returnees is compounded by the instant cure of the blind, deaf and lame (cf. 29:18-19), which is an anticipation of what will happen in the messianic era.

The miracles worked by Jesus demonstrate that the moment of true redemption foreseen indistinctly by the prophets has come to pass (cf. Mt 11:2-6). St Justin, showing the Jew Tryphon that this prophecy found fulfillment in Christ, points out: “Christ is the stream of living water that flows from God; he sprang up in the desert wastes of ignorance of God; that is, in the parched earth of all the nations. He, who was born among your people, cured those who were blind from birth, and the deaf and the lame: by his word alone, they leapt and heard and saw once more. He raised the dead and gave them new life, and by all his good works prompted men to see Him for who he is. [...] He did all these things to convince those who were to believe in him, whatever bodily defects they might have, that if they obeyed the teachings that he gave them, he would raise them up again at his Second Coming and make them whole and perfect and immortal as He is” ("Dialogus Cum Tryphone", 69,6).

The Church uses this passage from Isaiah in the Advent liturgy (3rd Sunday, Cycle A) to encourage the faithful in joyous hope that God will come and bring salvation.

10 posted on 12/11/2022 11:34:01 AM PST by fidelis (👈 Under no obligation to respond to rude, ignorant, abusive, bellicose, and obnoxious posts.)
[ Post Reply | Private Reply | To 9 | View Replies]

To: fidelis
From: James 5:7-12

A Call for Constancy
-------------------------
[7] Be patient, therefore, brethren, until the coming of the Lord. Behold, the farmer waits for the precious fruit of the earth, being patient over it until it receives the early and the late rain. [8] You also be patient. Establish your hearts, for the coming of the Lord is at hand. [9] Do not grumble, brethren, against one another, that you may not be judged; behold, the Judge is standing at the doors. [10] As an example of suffering and patience, brethren, take the prophets who spoke in the name of the Lord. [11] Behold, we call those happy who were steadfast. You have heard of the steadfastness of Job, and you have seen the purpose of the Lord, how the Lord is compassionate and merciful.

The Value of Prayer. The Sacrament of the Anointing of the Sick
---------------------------------------------------------------
[12] But above all, my brethren, do not swear, either by heaven or by earth or with any other oath, but let your yes be yes and your no be no, that you may not fall under condemnation.

***********************************************************************
Commentary:

7-11. Just before he ends his letter, St James again (cf. 1:2-4, 12) exhorts his readers to be patient, perhaps in case some are tempted to avenge themselves: on the rich. He uses the simile of the farmer, who patiently waits for the earth; to yield the fruits of his work: in the same kind of way the oppressed will be rewarded for all their afflictions when the Lord comes. St James encourages them also by reminding them of the patience and long-suffering of the prophets and of Job.

Christian hope, and the patience it induces, enables people to put up with injustice in this present life; but it is not an easy way out of one's responsibilities nor an invitation to be passive. A Christian should strive to make this world a place of justice and peace, but should realize it is a transient place, and not make these temporal ideals an absolute goal. "God did not create us to build a lasting I city here on earth. [...]. Nevertheless, we children of God ought not to remain aloof from earthly endeavors, for God has placed us here to sanctify them and, make them fruitful with our blessed faith, which alone is capable of bringing true peace and joy to all men wherever they may be [...]. We urgently need to christianize society. We must imbue all levels of mankind with a supernatural outlook, and each of us must strive to raise his daily duties, his job or profession, to the order of supernatural grace. In this way all human occupations will be lit up by a new hope that transcends time and the inherent transience of earthly realities" (St J. Escriva, "Friends of God”, 210).

7-9. St James' words show how vividly the early Christians realized that the Christian life should be a time for watchfulness and for looking forward to the Parousia of the Lord, when our redemption will be finally sealed (cf. Lk 21:28). Jesus did not choose to reveal the precise moment of his coming (cf. Mt 24:36); he stressed. rather, the need to be watchful, to make sure it found us ready (cf. Mt 24:42, 44; 25:13). Therefore, every Christian should live in the expectation of that event which surely will come, though he knows not when. This is also what the Apostle means when he says "the coming of the Lord is at hand" and "the Judge is standing at the doors", for he may come at any moment.

10-11. The lives of the prophets are a very good model of patience and endurance in the adversity. Some of them in particular (Elijah, Isaiah, Jeremiah) underwent great suffering on account of their obedience to God. "You have seen the purpose of the Lord ": this is the interpretation of St Bede and St Augustine, referring to the example of patience set by Jesus in his passion and death on the cross. Most commentators prefer the other possible translation, "You have seen the outcome the Lord gave him", referring to Job, who bore patiently the trials God sent to him (cf. Job 42:10ff), because, for one thing, it avoids having to give the term "Lord", which appears twice in the same verse (v.11), two different meanings—Jesus Christ and God one and three.

11 posted on 12/11/2022 11:34:32 AM PST by fidelis (👈 Under no obligation to respond to rude, ignorant, abusive, bellicose, and obnoxious posts.)
[ Post Reply | Private Reply | To 10 | View Replies]

To: fidelis
From: Matthew 11:2-11

The Mission of John the Baptist. Jesus' Reply
--------------------------------------------------------
[2] Now when John heard in prison about the deeds of the Christ, he sent word by his disciples [3] and said to him, " Are you he who is to come, or shall we look for another?" [4] And Jesus answered them. "Go and tell John what you hear and see: [5] the blind receive their sight and the lame walk. lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have good news preached to them. [6] And blessed is he who takes no offense at me."

[7] As they went away, Jesus began to speak to the crowds concerning John: "What did you go out into the wilderness to behold? A reed shaken by the wind? [8] Why then did you go out? To see a man clothed in soft raiment? Behold, those who wear soft raiment are in kings' houses. [9] Why then did you go out? To see a prophet? Yes, I tell you, and more than a prophet. [10] This is he of whom it is written, 'Behold, I send my messenger before thy face, who shall prepare thy way before thee.'

[11] "Truly, I say to you, among those born of women there has risen no one greater than John the Baptist; yet he who is least in the kingdom of heaven is greater than he."

***********************************************************************
Commentary:

2. John knew that Jesus was the Messiah (cf. Mt 3:13-17). He sent his disciples to Jesus so that they could shed their mistaken notions about the kind of Messiah to expect, and come to recognize Jesus.

3-6. Jesus replies to the Baptist's disciples by pointing to the fact that they are witnessing the signs which the ancient prophecies said would mark the advent of the Messiah and his Kingdom (cf. Is 35:5, 61:1; etc). He says. in effect, that he is the prophet who "was to come". The miracles reported in the Gospel (chapters 8 and 9) and the teaching given to the people (chapters 5-7) prove that Jesus of Nazareth is the expected Messiah.

6. Jesus here corrects the mistaken idea which many Jews had of the Messiah, casting him in the role of a powerful earthly ruler--a far cry from the humble attitude of Jesus. It is not surprising that he was a stumbling block to Jews (cf. Is 8:14-15; 1 Cor 1:23).

11. With John the Old Testament is brought to a close and we are on the threshold of the New. The Precursor had the honor of ushering Christ in, making him known to men. God had assigned him the exalted mission of preparing his contemporaries to hear the Gospel. The Baptist's faithfulness is recognized and proclaimed by Jesus. The praise he receives is a reward for his humility: John, realizing what his role was, had said, "He must increase, but I must decrease" (Jn 3:30).

St John the Baptist was the greatest in the sense that he had received a mission unique and incomparable in the context of the Old Testament. However, in the Kingdom of heaven (the New Testament) inaugurated by 'Christ, the divine gift of grace makes the least of those who faithfully receive it greater than the greatest in the earlier dispensation. Once the work of our redemption is accomplished, God's grace will also be extended to the just of the Old Covenant. Thus, the greatness of John the Baptist, the Precursor and the last of the prophets, will be enhanced by the dignity of being made a son of God.

Source: Daily Word for Reflection—Navarre Bible

12 posted on 12/11/2022 11:34:48 AM PST by fidelis (👈 Under no obligation to respond to rude, ignorant, abusive, bellicose, and obnoxious posts.)
[ Post Reply | Private Reply | To 11 | View Replies]

To: fidelis
Click here to go to the FR thread for the Sacred Page meditations on the Scripture readings for this Sunday's Mass.

Click here to go to the My Catholic Life! Devotional thread for today’s Gospel Reading

Click here for this week’s Sunday Scripture Study for Catholics downloadable resource for personal, small group, or family reflection and video lessons on this Sunday Readings.

13 posted on 12/11/2022 11:39:50 AM PST by fidelis (👈 Under no obligation to respond to rude, ignorant, abusive, bellicose, and obnoxious posts.)
[ Post Reply | Private Reply | To 12 | View Replies]

Disclaimer: Opinions posted on Free Republic are those of the individual posters and do not necessarily represent the opinion of Free Republic or its management. All materials posted herein are protected by copyright law and the exemption for fair use of copyrighted works.

Free Republic
Browse · Search
Religion
Topics · Post Article

FreeRepublic, LLC, PO BOX 9771, FRESNO, CA 93794
FreeRepublic.com is powered by software copyright 2000-2008 John Robinson