Skip to comments.Catholic Caucus: Daily Mass Readings 29-December-2022
Posted on 12/29/2022 6:11:58 AM PST by annalex
5th day within the octave of Christmas
(optional commemoration of Saint Thomas Becket, Bishop, Martyr)
Shrine to Saint Thomas Becket
Canterbury Cathedral, Kent, England
Readings at Mass
Liturgical Colour: White. Year: A(I).
Anyone who loves his brother is living in the light
We can be sure that we know God
only by keeping his commandments.
Anyone who says, ‘I know him’,
and does not keep his commandments,
is a liar,
refusing to admit the truth.
But when anyone does obey what he has said,
God’s love comes to perfection in him.
We can be sure that we are in God
only when the one who claims to be living in him
is living the same kind of life as Christ lived.
My dear people,
this is not a new commandment that I am writing to tell you,
but an old commandment
that you were given from the beginning,
the original commandment which was the message brought to you.
Yet in another way, what I am writing to you,
and what is being carried out in your lives as it was in his,
is a new commandment;
because the night is over
and the real light is already shining.
Anyone who claims to be in the light
but hates his brother
is still in the dark.
But anyone who loves his brother is living in the light
and need not be afraid of stumbling;
unlike the man who hates his brother and is in the darkness,
not knowing where he is going,
because it is too dark to see.
Let the heavens rejoice and earth be glad.
O sing a new song to the Lord,
sing to the Lord all the earth.
O sing to the Lord, bless his name.
Let the heavens rejoice and earth be glad.
Proclaim his help day by day,
tell among the nations his glory
and his wonders among all the peoples.
Let the heavens rejoice and earth be glad.
It was the Lord who made the heavens,
his are majesty and state and power
and splendour in his holy place.
Let the heavens rejoice and earth be glad.
The Word became flesh, and dwelt among us.
To all who received him he gave power to become children of God.
A light to enlighten the pagans
and the glory of your people Israel.
'You have prepared a light to enlighten the pagans'
When the day came for them to be purified as laid down by the Law of Moses, the parents of Jesus took him up to Jerusalem to present him to the Lord – observing what stands written in the Law of the Lord: Every first-born male must be consecrated to the Lord – and also to offer in sacrifice, in accordance with what is said in the Law of the Lord, a pair of turtledoves or two young pigeons. Now in Jerusalem there was a man named Simeon. He was an upright and devout man; he looked forward to Israel’s comforting and the Holy Spirit rested on him. It had been revealed to him by the Holy Spirit that he would not see death until he had set eyes on the Christ of the Lord. Prompted by the Spirit he came to the Temple and when the parents brought in the child Jesus to do for him what the Law required, he took him into his arms and blessed God; and he said:
‘Now, Master, you can let your servant go in peace,
just as you promised;
because my eyes have seen the salvation
which you have prepared for all the nations to see,
a light to enlighten the pagans
and the glory of your people Israel.’
As the child’s father and mother stood there wondering at the things that were being said about him, Simeon blessed them and said to Mary his mother, ‘You see this child: he is destined for the fall and for the rising of many in Israel, destined to be a sign that is rejected – and a sword will pierce your own soul too – so that the secret thoughts of many may be laid bare.’
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.
KEYWORDS: catholic; christmas; lk2; prayer
|English: Douay-Rheims||Latin: Vulgata Clementina||Greek NT: Byzantine/Majority Text (2000)|
|22.||And after the days of her purification, according to the law of Moses, were accomplished, they carried him to Jerusalem, to present him to the Lord:||Et postquam impleti sunt dies purgationis ejus secundum legem Moysi, tulerunt illum in Jerusalem, ut sisterent eum Domino,||και οτε επλησθησαν αι ημεραι του καθαρισμου αυτων κατα τον νομον μωσεως ανηγαγον αυτον εις ιεροσολυμα παραστησαι τω κυριω|
|23.||As it is written in the law of the Lord: Every male opening the womb shall be called holy to the Lord:||sicut scriptum est in lege Domini : Quia omne masculinum adaperiens vulvam, sanctum Domino vocabitur :||καθως γεγραπται εν νομω κυριου οτι παν αρσεν διανοιγον μητραν αγιον τω κυριω κληθησεται|
|24.||And to offer a sacrifice, according as it is written in the law of the Lord, a pair of turtledoves, or two young pigeons:||et ut darent hostiam secundum quod dictum est in lege Domini, par turturum, aut duos pullos columbarum.||και του δουναι θυσιαν κατα το ειρημενον εν νομω κυριου ζευγος τρυγονων η δυο νεοσσους περιστερων|
|25.||And behold there was a man in Jerusalem named Simeon, and this man was just and devout, waiting for the consolation of Israel; and the Holy Ghost was in him.||Et ecce homo erat in Jerusalem, cui nomen Simeon, et homo iste justus, et timoratus, exspectans consolationem Israël : et Spiritus Sanctus erat in eo.||και ιδου ην ανθρωπος εν ιερουσαλημ ω ονομα συμεων και ο ανθρωπος ουτος δικαιος και ευλαβης προσδεχομενος παρακλησιν του ισραηλ και πνευμα ην αγιον επ αυτον|
|26.||And he had received an answer from the Holy Ghost, that he should not see death, before he had seen the Christ of the Lord.||Et responsum acceperat a Spiritu Sancto, non visurum se mortem, nisi prius videret Christum Domini.||και ην αυτω κεχρηματισμενον υπο του πνευματος του αγιου μη ιδειν θανατον πριν η ιδη τον χριστον κυριου|
|27.||And he came by the Spirit into the temple. And when his parents brought in the child Jesus, to do for him according to the custom of the law,||Et venit in spiritu in templum. Et cum inducerent puerum Jesum parentes ejus, ut facerent secundum consuetudinem legis pro eo,||και ηλθεν εν τω πνευματι εις το ιερον και εν τω εισαγαγειν τους γονεις το παιδιον ιησουν του ποιησαι αυτους κατα το ειθισμενον του νομου περι αυτου|
|28.||He also took him into his arms, and blessed God, and said:||et ipse accepit eum in ulnas suas : et benedixit Deum, et dixit :||και αυτος εδεξατο αυτο εις τας αγκαλας αυτου και ευλογησεν τον θεον και ειπεν|
|29.||Now thou dost dismiss thy servant, O Lord, according to thy word in peace;||Nunc dimittis servum tuum Domine, secundum verbum tuum in pace :||νυν απολυεις τον δουλον σου δεσποτα κατα το ρημα σου εν ειρηνη|
|30.||Because my eyes have seen thy salvation,||quia viderunt oculi mei salutare tuum,||οτι ειδον οι οφθαλμοι μου το σωτηριον σου|
|31.||Which thou hast prepared before the face of all peoples:||quod parasti ante faciem omnium populorum :||ο ητοιμασας κατα προσωπον παντων των λαων|
|32.||A light to the revelation of the Gentiles, and the glory of thy people Israel.||lumen ad revelationem gentium, et gloriam plebis tuæ Israël.||φως εις αποκαλυψιν εθνων και δοξαν λαου σου ισραηλ|
|33.||And his father and mother were wondering at those things which were spoken concerning him.||Et erat pater ejus et mater mirantes super his quæ dicebantur de illo.||και ην ιωσηφ και η μητηρ αυτου θαυμαζοντες επι τοις λαλουμενοις περι αυτου|
|34.||And Simeon blessed them, and said to Mary his mother: Behold this child is set for the fall, and for the resurrection of many in Israel, and for a sign which shall be contradicted;||Et benedixit illis Simeon, et dixit ad Mariam matrem ejus : Ecce positus est hic in ruinam, et in resurrectionem multorum in Israël, et in signum cui contradicetur :||και ευλογησεν αυτους συμεων και ειπεν προς μαριαμ την μητερα αυτου ιδου ουτος κειται εις πτωσιν και αναστασιν πολλων εν τω ισραηλ και εις σημειον αντιλεγομενον|
|35.||And thy own soul a sword shall pierce, that, out of many hearts, thoughts may be revealed.||et tuam ipsius animam pertransibit gladius ut revelentur ex multis cordibus cogitationes.||και σου δε αυτης την ψυχην διελευσεται ρομφαια οπως αν αποκαλυφθωσιν εκ πολλων καρδιων διαλογισμοι|
22. And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord;
23. (As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord;)
24 And to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons.
25. And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel; and the Holy Ghost was upon him.
CYRIL OF ALEXANDRIA. Next after the circumcision they wait for the time of purification, as it is said, And when the days of her purification according to the law of Moses were come.
BEDE. If you diligently examine the words of the law, you will find indeed that the mother of God as she is free from all connexion with man, so is she exempt from any obligation of the law. For not every woman who brings forth, but she who has received seed and brought forth, is pronounced unclean, and by the ordinances of the law is taught that she must be cleansed, in order to distinguish probably from her who though a virgin has conceived and brought forth. But that we might be loosed from the bonds of the law, as did Christ, so also Mary submitted herself of her own will to the law.
TITUS BOSTRENSIS. Therefore the Evangelist has well observed, that the days of her purification were come according to the law, who since she had conceived of the Holy Spirit, was free from all uncleanness. It follows, They brought him to Jerusalem to present him to the Lord.g
ATHANASIUS. But when was the Lord hid from His Father’s eye, that He should not be seen by Him, or what place is excepted from His dominion, that by remaining there He should be separate from His Father, unless brought to Jerusalem and introduced into the temple? But for us perhaps these things were written. For as not to confer grace on Himself was He made man and circumcised in the flesh, but to make us Gods through grace, and that we might be circumcised in the Spirit, so for our sakes is He presented to the Lord, that we also might learn to present ourselves to the Lord.
BEDE. On the thirty-third day after His circumcision He is presented to the Lord, signifying in a mystery that no one but he who is circumcised from his sins is worthy to come into the Lord’s sight, that no one who has not severed himself from all human ties can perfectly enter into the joys of the heavenly city. It follows, As it is written in the law of the Lord.
ORIGEN. Where are they who deny that Christ proclaimed in the Gospel the law to be of God, or can it be supposed that the righteous God made His own Son under a hostile law which He Himself had not given? It is written in the law of Moses as follows, Every male which openeth the womb shall be called holy unto the Lord. (Ex. 13:2, 12.)
BEDE. By the words, opening the womb, he signifies the first-born both of man and beast, and each one of which was, according to the commandment, to be called holy to the Lord, and therefore to become the property of the priest, that is, so far that he was to receive a price for every first-born of man, and oblige every unclean animal to be ransomed.
GREGORY OF NYSSA. (in Hom. de occursu Domini.) Now this commandment of the law seems to have had its fulfilment in the incarnate God, in a very remarkable and peculiar manner. For He alone, ineffably conceived and incomprehensibly brought forth, opened the virgin’s womb, till then unopened by marriage, and after this birth miraculously retaining the seal of chastity.
AMBROSE. For no union with man disclosed the secrets of the virgin’s womb, but the Holy Spirit infused the immaculate seed into an inviolate womb. He then who sanctified another womb in order that a prophet should be born, He it is who has opened the womb of His own mother, that the Immaculate should come forth. By the words opening the womb, he speaks of birth after the usual manner, not that the sacred abode of the virgin’s womb, which our Lord in entering sanctified, should now be thought by His proceeding forth from it to be deprived of its virginity.
GREGORY OF NYSSA. (ubi sup.) But the offspring of this birth is alone seen to be spiritually male, as contracting no guilt from being born of a woman. Hence He is truly called holy, and therefore Gabriel, as if announcing that this commandment belonged to Him only, said, That Holy thing which shall be born of thee shall be called the Son of God. Now of other first-borns the wisdom of the Gospel has declared that they are called holy from their being offered to God. But the first-born of every creature, That holy thing which is born, &c. the Angel pronounces to be in the nature of its very being holy.
AMBROSE. For among those that are born of a woman, the Lord Jesus alone is in every thing holy, who in the newness of His immaculate birth experienced not the contagion of earthly defilement, but by His Heavenly Majesty dispelled it. For if we follow the letter, how can every male be holy, since it is undoubted that many have been most wicked? But He is holy whom in the figure of a future mystery the pious ordinances of the divine law prefigured, because He alone was to open the hidden womb of the holy virgin Church for the begetting of nations.
CYRIL OF ALEXANDRIA. (Hom. xi.) Oh the depth of the riches of the wisdom and knowledge of God! (Rom. 11:33.) He offers victims, Who in each victim is honoured equally with the Father. The Truth preserves the figures of the law. He who as God is the Maker of the law, as man has kept the law. Hence it follows, And that they should give a victim as it was ordered in the law of the Lord, a pair of turtle doves or two young pigeons. (Lev. 12:8.)
BEDE. (Hom. Purif.) Now this was the victim of the poor. For the Lord commanded in the law that they who were able should offer a lamb for a son or a daughter as well as a turtle dove or pigeon; but they who were not able to offer a lamb should give two turtle doves or two young pigeons. Therefore the Lord, though he was rich, deigned to become poor, that by his poverty He might make us partakers of His riches.
CYRIL OF ALEXANDRIA. (ubi sup.) But let us see what these offerings mean. The turtle dove is the most vocal of birds, and the pigeon the gentlest. And such was the Saviour made unto us; He was endowed with perfect meekness, and like the turtle dove entranced the world, fillinga His garden with His own melodies. There was killed then either a turtle dove or a pigeon, that by a figure He might be shewn forth unto us as about to suffer in the flesh for the life of the world.
BEDE. (ubi sup.) Or the pigeon denotes simplicity, the turtle dove chastity, for the pigeon is a lover of simplicity, and the turtle dove of chastity, so that if by chance she has lost her mate, she heeds not to find another. Rightly then are the pigeon and turtle dove offered as victims to the Lord, because the simple and chaste conversation of the faithful is a sacrifice of righteousness well pleasing to Him.
ATHANASIUS. (ubi sup.) He ordered two things to be offered, because as man consists of both body and soul, the Lord requires a double return from us, chastity and meekness, not only of the body, but also of the soul. Otherwise, man will be a dissembler and hypocrite, wearing the face of innocence to mask his hidden malice.
BEDE. (ubi sup.) But while each bird, from its habit of wailing, represents the present sorrows of the saints, in this they differ, that the turtle is solitary, but the pigeon flies about in flocks, and hence the one points to the secret tears of confession, the other to the public assembling of the Church.
BEDE. Or the pigeon which flies in flocks sets forth the busy intercourse of active life. The turtle, which delights in solitariness, tells of the lofty heights of the contemplative life. But because each victim is equally accepted by the Creator, St. Luke has purposely omitted whether the turtles or young pigeons were offered for the Lord, that he might not prefer one mode of life before another, but teach that both ought to be followed.
25. And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him.
26. And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord’s Christ.
27. And he came by the Spirit into the temple: and when the parents brought in the child Jesus, to do for him after the custom of the law,
28. Then took he him up in his arms.
AMBROSE. Not only did Angels and Prophets, the shepherds and his parents, bear witness to the birth of the Lord, but the old men and the righteous. As it is said, And, behold, there was a man in Jerusalem whose name was Simeon, and he was a just man, and one who feared God. For scarcely is righteousness preserved without fear, I mean not that fear which dreads the loss of worldly goods, (which perfect love casteth out,) (1 John 4:18) but that holy fear of the Lord which abideth for ever, (Ps. 19:9.) by which the righteous man, the more ardent his love to God, is so much the more careful not to offend Him.
AMBROSE. Well is he called righteous who sought not his own good, but the good of his nation, as it follows, Waiting for the consolation of Israel.
GREGORY OF NYSSA. (ubi sup.) It was not surely worldly happiness that the prudent Simeon was waiting for as the consolation of Israel, but a real happiness, that is, a passing over to the beauty of truth from the shadow of the law. For he had learnt from the sacred oracles that he would see the Lord’s Christ before he should depart out of this present life. Hence it follows, And the Holy Spirit was in him, (by which indeed he was justified,) and he received an answer from the Holy Spirit.
AMBROSE. He desired indeed to be loosed from the chains of bodily infirmity, but he waits to see the promise, for he knew, Happy are those eyes which shall see it. (Job 6.)
GREGORY. (Mor. 7.) Hereby also we learn with what desire the holy men of Israel desired to see the mystery of His incarnation.
BEDE. To see death means to undergo it, and happy will he be to see the death of the flesh who has first been enabled to see with the eyes of his heart the Lord Christ, having his conversation in the heavenly Jerusalem, and frequently entering the doors of God’s temple, that is, following the examples of the saints in whom God dwells as in His temple. By the same grace of the Spirit whereby he foreknew Christ would come, he now acknowledges Him come, as it follows, And he came by the Spirit into the temple.
ORIGEN. If thou wilt touch Jesus and grasp Him in thy hands, strive with all thy strength to have the Spirit for thy guide, and come to the temple of God. For it follows, And when his parents brought in the child Jesus, (i. e. Mary His mother, and Joseph His reputed father,) to do for him after the custom of the law, then took he him up in his arms.
GREGORY OF NYSSA. (ubi sup.) How blessed was that holy entrance to holy things through which he hastened on to the end of life, blessed those hands which handled the word of life, and the arms which were held out to receive Him!
BEDE. Now the righteous man, according to the law, received the Child Jesus in his arms, that he might signify that the legal righteousness of works under the figure of the hands and arms was to be changed for the lowly indeed but saving grace of Gospel faith. The old man received the infant Christ, to convey thereby that this world, now worn out as it were with old age, should return to the childlike innocence of the Christian life.
28.—and blessed God, and said,
29. Lord, now lettest thou thy servant depart in peace, according to thy word:
30. For mine eyes have seen thy salvation,
31. Which thou hast prepared before the face of all people;
32. A light to lighten the Gentiles, and the glory of thy people Israel.
ORIGEN. If we marvel to hear that a woman was healed by touching the hem of a garment, what must we think of Simeon, who received an Infant in his arms, and rejoiced seeing that the little one he carried was He who had come to let loose the captive! Knowing that no one could release him from the chains of the body with the hope of future life, but He whom he held in his arms. Therefore it is said, And he blessed God, saying, Lord, now lettest thou thy servant depart.
THEOPHYLACT. When he says Lord, he confesses that He is the very Lord of both life and death, and so acknowledges the Child whom he held in his arms to be God.
ORIGEN. As if he said, “As long as I held not Christ, I was in prison, and could not escape from my bonds.”
BASIL. (Hom. de grat. act.) If you examine the words of the righteous, you will find that they all sorrow over this world and its mournful delay. Alas me! says David, that my habitation is prolonged. (Ps. 120:5.)
AMBROSE. Observe then that this just man, confined as it were in the prison house of his earthly frame, is longing to be loosed, that he may again be with Christ. (Phil. 1:23.) But whoso would be cleansed, let him come into the temple;—into Jerusalem: let him wait for the Lord’s Christ, let him receive in his hands the word of God, and embrace it as it were with the arms of his faith. Then let him depart that he might not see death who has seen life.
GREEK EXPOSITOR. (Photius.) Simeon blessed God also, because the promises made to him had received their true fulfilment. For He was reckoned worthy to see with his eyes, and to carry in his arms the consolation of Israel. And therefore he says, According to thy word, i. e. since I have obtained the completion of thy promises. And now that I have seen with my eyes what was my desire to see, now lettest thou thy servant depart, neither dismayed at the taste of death, nor harassed with doubting thoughts: as he adds, in peace.
GREGORY OF NYSSA. (ubi sup.) For since Christ has destroyed the enemy, which is sin, and has reconciled us to the Father, the removal of saints has been in peace.
ORIGEN. But who departs from this world in peace, but he who is persuaded that God was Christ reconciling the world to Himself, (2 Cor. 5.) who has nothing hostile to God, having derived to himself all peace by good works in himself?
GREEK EXPOSITOR. (ubi sup.) But it had been twice promised to him that he should not sec death before he should sec the Lord’s Christ, and therefore he adds, to shew that this promise was fulfilled, For mine eyes have seen thy salvation.
GREGORY OF NYSSA. (ubi sup.) Blessed are the eyes, both of thy soul and thy body. For the one visibly embrace God, but the others not considering those things which are seen, but enlightened by the brightness of the Spirit of the Lord, acknowledge the Word made flesh. For the salvation which thou hast perceived with thy eyes is Jesus Himself, by which name salvation is declared.
CYRIL OF ALEXANDRIA. (ubi sup.) But Christ was the mystery which has been revealed in the last times of the world, having been prepared before the foundation of the world. Hence it follows, which thou hast prepared before the face of all men.
ATHANASIUS. (non occ.) That is to say, the salvation wrought by Christ for the whole world. How then was it said above that he was watching for the consolation of Israel, but because he truly perceived in the spirit that consolation would be to Israel at that time when salvation was prepared for all people.
GREEK EXPOSITOR. (Photius.) Mark the wisdom of the good and venerable old man, who before that he was thought worthy of the blessed vision, was waiting for the consolation of Israel, but when he obtained that which he was looking for, exclaims that he saw the salvation of all people. So enlightened was he by the unspeakable radiance of the Child, that he perceived at a glance things that were to happen a long time after.
THEOPHYLACT. By these words, Before the face, he signifies that our Lord’s incarnation would be visible to all men. And this salvation he says is to be the light of the Gentiles and the glory of Israel, as it follows, A light to lighten the Gentiles.
ATHANASIUS. (non occ.) For the Gentiles before the coming of Christ were lying in the deepest darkness, being without the knowledge of God.
CYRIL OF ALEXANDRIA. (ubi sup.) But Christ coming was made a light to them that sat in darkness, being sore oppressed by the power of the devil, but they were called by God the Father to the knowledge of His Son, Who is the true light.
GREGORY OF NYSSA. (ubi sup.) Israel was enlightened though dimly by the law, so he says not that light came to them, but his words are, to be the glory of thy people Israel. Calling to mind the ancient history, that as of old Moses after speaking with God returned with his face glorious, so they also coming to the divine light of His human nature, casting away their old veil, might be transformed into the same image from glory to glory (2 Cor. 3:7.) For although some of them were disobedient, yet a remnant were saved and came through Christ to glory, of which the Apostles were first-fruits, whose brightness illumines the whole world. For Christ was in a peculiar manner the glory of Israel, because according to the flesh He came forth from Israel, although as God He was over all blessed for ever.
GREGORY OF NYSSA. (ubi sup.) He said therefore, of thy people, signifying that not only was He adored by them, but moreover of them was He born according to the flesh.
BEDE. And well is the enlightening of the Gentiles put before the glory of Israel, because when the fulness of the Gentiles shall have come in, then shall Israel be safe. (Rom 11:26.)
33. And Joseph and his mother marvelled at those things which were spoken of him.
34. And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against;
35. (Yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed.
GREEK EXPOSITOR. (Photius.) The knowledge of supernatural things, as often as it is brought to the recollection, renews the miracle in the mind, and hence it is said, His father and mother marvelled at those things which were said of him.
ORIGEN. Both by the angel and the multitude of the heavenly host, by the shepherds also, and Simeon.
BEDE. Joseph is called the father of the Saviour, not because he was (as the Photinians say) His real father, but because from regard to the reputation of Mary, all men considered him so.
AUGUSTINE. (de Con. in Evan. ii. 1.) He however might be called His father in that light in which he is rightly regarded as the husband of Mary, that is, not from any carnal connection, but by reason of the very bond of wedlock, a far closer relationship than that of adoption. For that Joseph was not to be called Christ’s father was not, because he had not begotten Him by cohabitation, since in truth he might be a father to one whom he had not begotten from his wife, but had adopted from another.
ORIGEN. But they who look deeper into the matter may say, that since the genealogy is deduced from David to Joseph, therefore lest Joseph should seem to be mentioned for no purpose, as not being the father of the Saviour, he was called His father, that the genealogy might maintain its place.
GREEK EXPOSITOR. (ubi sup.) Having given praise to God, Simeon now turns to bless them that brought the Child, as it follows, And Simeon blessed them. He gave to each a blessing, but his presage of hidden things he imparts only to the mother, in order that in the common blessing He might not deprive Joseph of the likeness of a father, but in what he says to the mother apart from Joseph he might proclaim her to be the true mother.
AMBROSE. Behold what abundant grace is extended to all men by the birth of the Lord, and how prophecy is withheld from the unbelievers, not from the righteous. Simeon also prophesies that Christ Jesus has come for the fall and rising again of many.
ORIGEN. They who explain this simply, may say that He came for the fall of unbelievers, and the rising again of believers.
CHRYSOSTOM. As the light though it may annoy weak eyes, is still light; in like manner the Saviour endures, though many fall away, for His office is not to destroy; but their way is madness. Wherefore not only by the salvation of the good, but by the scattering of the wicked, is His power shewn. For the sun the brighter it shines, is the more trying to the weak sight.
GREGORY OF NYSSA. (non occ.) Mark the nice distinction here observed. Salvation is said to be prepared before the face of all people, but the falling and raising is of many; for the Divine purpose was the salvation and sanctification of every one, whereas the falling and lifting up stands in the will of many, believers and unbelievers. But that those who were lying in unbelief should be raised up again is not unreasonable.
ORIGEN. The careful interpreter will say, that no one falls who was not before standing. Tell me then, who were they who stood, for whose fall Christ came?
GREGORY OF NYSSA. (non occ.) But by this he signifies a fall to the very lowest, as if the punishment before the mystery of the incarnation, fell far short of that after the giving and preaching of the Gospel dispensation. And those spoken of are chiefly of Israel, who must of necessity forfeit their ancient privileges, and pay a heavier penalty than any other nation, because they were so unwilling to receive Him Who had long been prophesied among them, had been worshipped, and had come forth from them. In a most especial manner then he threatens them with not only a fall from spiritual freedom, but also the destruction of their city, and of those who dwelt among them. But a resurrection is promised to believers, partly indeed as subject to the law, and about to be delivered from its bondage, but partly as buried together with Christ, and rising with Him.
GREGORY OF NYSSA. (hom. de occ. Dom.) Now from these words, you may perceive through the agreement of men’s minds on the word of prophecy, that one and the same God and lawgiver hath spoken both in the Prophets and the New Testament. For the language of prophecy declared that there shall be a stone of fulling, and a rock of offence, that they who believe on Him should not be confounded. (Is. 8:14, Rom. 9:33.) The fall therefore is to them who are offended with the meanness of His coming in the flesh; the rising again to those who acknowledge the stedfastness of the Divine purpose.
ORIGEN. There is also a deeper meaning aimed against those who raise their voices against their Creator, saying, Behold the God of the Law and the Prophets of what sort He is! He says, I kill, and I make alive. (Deut. 32:39.) If God then is a bloody judge and a cruel master, it is most plain that Jesus is His Son, since the same things here are written of Him, namely, that he comes for the fall and rising again of many.
AMBROSE. That is, to distinguish the merits of the just and the unjust, and according to the quality of our deeds, as a true and just Judge, to decree punishment or rewards.
ORIGEN. But we must take care lest by chance the Saviour should not come to some equally for the fall and rising again; for when I stood in sin, it was first good for me to fall, and die to sin. Lastly, Prophets and Saints when they were designing some great thing, used to fall on their faces, that by their fall their sins should be the more fully blotted out. This it is that the Saviour first grants to thee. Thou wert a sinner, let that which is sin fall in thee, that thou mayest thence rise again, and say, If we be dead with Him, we shall also live with Him. (2 Tim. 2:11.)
CHRYSOSTOM. The resurrection is a new life and conversation. For when the sensual man becomes chaste, the covetous merciful, the cruel man gentle, a resurrection takes place. Sin being dead, righteousness rises again. It follows, And for a sign which shall be spoken against.
BASIL. (ep. 260. ad Opt.) The sign which is spoken against is called in Scripture, the cross. For Moses, it says, made a brazen serpent, and placed it for a sign. (Numb. 21:8.)
GREGORY OF NYSSA. (non occ.) He has joined together honour and dishonour. For to us Christians this sign is a token of honour, but it is a sign of contradiction, inasmuch by some indeed it is received as absurd and monstrous, by others with the greatest veneration. Or perhaps Christ Himself is termed a sign, as having a supernatural existence, and as the author of signs.
BASIL. (ubi sup.) For a sign betokens something marvellous and mysterious, which is seen indeed by the simple minded.
ORIGEN. But all the things which history relates of Christ are spoken against, not that those who believe on Him speak against Him, (for we know that all the things which are written of Him are true,) but that every thing which has been written of Him is with the unbelievers a sign which is spoken against.
GREGORY OF NYSSA. (non occ.) Though these things are said of the Son, yet they have reference also to His mother, who takes each thing to herself, whether it be of danger or glory. He announces to her not only her prosperity, but her sorrows; for it follows. And a sword shall pierce through thy own heart.
BEDE. No history tells us that Mary departed this life by being slain with the sword, therefore since not the soul but the body is killed with iron, we are left to understand that sword which is mentioned, And a sword in their lips, (Ps. 59:7.) that is, grief because of our Lord’s passion passed through her soul, who although she saw Christ the very Son of God die a voluntary death, and doubted not that He who was begotten of her flesh would overcome death, could not without grief see Him crucified.
AMBROSE. Or it shews the wisdom of Mary, that she was not ignorant of the heavenly Majesty. For the word of God is living and strong, and sharper than the sharpest sword. (Heb. 4:12.)
AUGUSTINE. (de Nov. ac vet, Test. c. 73.) Or by this is signified that Mary also, through whom was performed the mystery of the incarnation, looked with doubt and astonishment at the death of her Lord, seeing the Son of God so humbled as to come down even to death. And as a sword passing close by a man causes fear, though it does not strike him; so doubt also causes sorrow, yet does not kill; for it is not fastened to the mind, but passes through it as through a shadow.
GREGORY OF NYSSA. (de occ. Dom. non occ.) But it is not meant that she alone was concerned in that passion, for it is added, that the thoughts of many hearts may be revealed. The word that marks the event; it is not used causatively; for when all these events took place, there followed the discovery of many men’s intentions. For some confessed God on the cross, others even then ceased not from their blasphemies and revilings. Or this was said, meaning that at the time of the passion the thoughts of men’s hearts should be laid open, and be corrected by the resurrection. For doubts are quickly superseded by certainty. Or perhaps by revealing may be meant, the enlightening of the thoughts, as it is often used in Scripture.
BEDE. But now even down to the close of the present time, the sword of the severest tribulation ceases not to go through the soul of the Church, when with bitter sorrow she experiences the evil speaking against the sign of faith, when hearing the word of God that many are raised with Christ, she finds still more falling from the faith, when at the revealing of the thoughts of many hearts, in which the good seed of the Gospel has been sown, she beholds the tares of vice overshooting it, spreading beyond it, or growing alone.
ORIGEN. But the evil thoughts of men were revealed, that He Who died for us might slay them; for while they were hidden, it was impossible to utterly destroy them. Hence also when we have sinned we ought to say, Mine iniquity have I not hid. (Ps. 32:5.) For if we make known our sins not only to God, but to whoever can heal our wounds, our sins will be blotted out.
Catena Aurea Luke 2
“For the name of Jesus and the protection of the Church, I am ready to embrace death.” These were the words St. Thomas is reported to have uttered before his murder. He had been a man of power, accustomed to command. He died as a servant of Christ and a martyr: keeping the faith and to preserving the freedom of the Catholic Church.
Born in London in 1118, Thomas was of Norman stock. He was initiated into an ecclesiastical career at a young age. Trained in the abbey of Merton, he later studied in France and at the University of Bologna and soon distinguished himself for his intellectual qualities. In 1154 he became archdeacon of the diocese of Canterbury and the following year, the new king of England, Henry II, appointed him chancellor of the realm. Thomas was the king’s most trusted man. He lived a comfortable life, and did not disdain the symbols and privileges of power. However, the future Saint did not fail in generosity towards the poor, and showed an inner freedom even in the face of the sovereign, to whom he was not only a counselor, but also a trusted friend.
The turning point in the life of Thomas Becket took place in 1161 when he accepted election as Archbishop of Canterbury. That appointment was strongly advocated by King Henry, who would never have thought of finding a proud adversary in the man, who was once his closest collaborator. Thomas, however, was from then, on, a servant first of a man far greater than the king of an earthly state. The contrast intensified when Henry II sought to limit the freedom and independence of the Catholic Church in England, through the Clarendon Constitutions. The king asked Thomas to sign the Charter to limit the prerogatives of the Church, but found an insurmountable bulwark in the new Archbishop of Canterbury. Thomas refused decisively: “In the name of God Almighty, I will not put my seal.” The old friend thus becomes, in the eyes of the king, a bitter enemy.
Thomas would know the bitterness of exile: after a trial, he fled to France and was first the guest of a Cistercian monastery in Pontigny, for two years. He would spend six years away from his homeland, all told. When he returned to Canterbury he met the joyful reception of the faithful, but an even deeper aversion from the Crown. It is said that one day Henry II exclaimed in exasperation, words to the effect of, “Will no one rid me of this turbulent priest!” - an exhortation taken literally by four knights who left London for Canterbury. Thomas Becket was barbarously killed by stabbing inside his Cathedral. It was December 29, 1170. It is said that the question of the murderers, “Where is Thomas the traitor?” was answered with, “I am here, though I am not a traitor, but a bishop and priest of God.” The commotion aroused by this killing was immense, reaching far beyond the borders of England, so much so that only three years later, on 21 February 1173, Pope Alexander III recognized his martyrdom, elevating him to the honor of the altars.
Ad Majorem Dei Gloriam (To the Greater Glory of God)
From: 1 John 2:3-11
Keeping the Commandments
 And by this we may be sure that we know him, if we keep his commandments.  He who says "I know him" but disobeys his commandments is a liar, and the truth is not in him;  but whoever keeps his word, in him truly love for God is perfected. By this we may be sure that we are in him:  he who says he abides in him ought to walk in the same way in which he walked.
 Beloved, I am writing to you no new commandment, but an old commandment which you had from the beginning; the old commandment is the world which you have heard.  Yet I am writing you a new commandment, which is true in him and in you, because the darkness is passing away and the true light is already shining.  He who says he is in the light and hates his brother is in the darkness still.  He who loves his brother abides in the light, and in it there is no cause for stumbling.  But he who hates his brother is in the darkness and walks in the darkness, and does not know where he is going, because the darkness has blinded his eyes.
3-6. "By this we may be sure": a phrase that occurs often in this letter (cf., e.g., 2:5, 18; 3:19, 24), usually to preface clear criteria for distinguishing doctrinal and moral truth from error. In this instance, it has to do with keeping the commandments being a sign of true knowledge of God.
For St John, knowing God is not a merely intellectual exercise nor does he mean that the immensity of God can be grasped by man's limited understanding. It refers to something much simpler and more important: knowing God means being united to him by faith and love--by grace. If this letter puts so much emphasis on knowing God (cf., e.g., 2:14; 3:1; 4:6-8; 5:20) or knowing Jesus Christ (cf. 2:13-14; 3:6), it may be because the heretics (particularly the Gnostics) were boasting of having attained special knowledge of God, superior to that of ordinary faithful. And so the Apostle describes what true knowledge of God consists in, using expressions which complement one another—knowing him (v. 4); in him who knows God "truly love for God is perfected" (v. 5); abiding in him (v. 6).
"Keeping his commandments" (vv. 3 and 4), "Keeping his word" (v. 5), "walking in the same way in which he walked" (v. 6): keeping the commandments is absolutely necessary, because there is no room for faith without works (cf. 1 Jn 3:17-18; Jas 2:14ff; Gal 5:6). Similarly, one must keep the word of God, that is, accept all revelation docilely (an idea found very often in John: cf., e.g., Jn 5:38; 8:31, 51; 1 Jn 2:14). But, above all, Christians must identify their life with Christ's; St Prosper comments: "Walk as he walked: does that not mean giving up the comforts he gave up, not being afraid of the kind of trials he bore, teaching what he taught [...], persevering in helping even those who show no appreciation, praying for one's enemies, being kind to evildoers, serenely tolerating the proud?" ("De Vita Contemplativa", 2, 21).
7-8. In a play of words, St John draw his readers' attention to the commandment of brotherly love, which he does on to describe in vv. 9-11. It is, he says, an old commandment (v. 7) and at the same time a new one (v. 8). Old, because Christianity and charity are inseparable and that is something the faithful have known "from the beginning", that is, since they first received instruction; in some way, it can be said that it is even pre-Christian, because it is impressed on the heart of man. Yet it is new, because it is not out of date and has become a reality in Christ and in Christians. The novelty lies not in the precept (which is to be found in the Old Testament: cf. Lev 19:18) but in the standard which Jesus sets ("even as I have loved you": Jn 13:34) and in the fact that it covers everyone: we must love everyone, friends and enemies, without distinction of race, or ideology, or social status (cf. note on Jn 13:34-35).
Moreover, Christian love is not limited to seeking the earthly happiness of others, but tries to lead all to faith and holiness: "What is perfection in love?" St Augustine asks. "Loving our enemies and loving them so that they may be converted into brothers. Our love should not be a material one. Wishing someone temporal well-being is good; but, even if he does not have that, his soul should be secured [...]. It is uncertain whether this life is useful or useless to someone; whereas life in God is always useful. Therefore, love your enemies in such a way that they become your brother; love them in such a way that you attract them to fellowship with yourself in the Church" ("In Epist. Ioann. Ad Parthos", 1, 9).
9-11. In the special style of this letter, an application is made of the new commandment, possibly to counter false teachers, who despised the ordinary faithful and were sowing discord among the Christians. The rhythm of the language--hate, love, hate--in which the positive idea is placed between two opposed ideas, highlights the importance of brotherly love.
"The principal apostolate we Christians must carry out in the world," St J. Escriva writes, "and the best witness we can give of our faith, is to help bring about a climate of genuine charity within the Church. For who indeed could feel attracted to the Gospel if those who say they preach the Good News do not really love one another, but spend their time attacking one another, spreading slander and quarrelling?
"It is all too easy, and very fashionable, to say that you love everyone, Christians and non-Christians alike. But if those who maintain this ill-treat their brothers in the faith, I don't see how their behavior can be anything but 'pious hypocrisy'. By contrast, when in the Heart of Christ we love those 'who are children of the same Father, and with us share the same faith and heirs to the same hope' (Minucius Felix, "Octavius", 31), then our hearts expand and become fired with a longing to bring everyone closer to our Lord" ("Friends of God", 226).
Light/darkness: the action which began at 1:5 ("God is light") ends with the repetition of this contrasting imagery.
The Purification of Mary and the Presentation of Jesus in the Temple
 And when the time came for their purification according to the law of Moses, they (Joseph and Mary) brought Him (Jesus) up to Jerusalem to present Him to the Lord  (as it is written in the law of the Lord, "every male that opens the womb shall be called holy to the Lord")  and to offer a sacrifice according to what is said in the law of the Lord, "a pair of turtle-doves, or two young pigeons."
 Now there was a man in Jerusalem, whose name was Simeon, and this man was righteous and devout, looking for the consolation of Israel, and the Holy Spirit was upon him.  And it had been revealed to him by the Holy Spirit that he should not see death before he had seen the Lord's Christ.  And inspired by the Spirit he came into the temple; and when the parents brought in the child Jesus, to do for Him according to the custom of the law,  he took Him up in his arms and blessed God and said,  "Lord, now lettest Thou Thy servant depart in peace, according to Thy word;  for mine eyes have seen Thy salvation  which Thou hast prepared in the presence of all peoples,  a light for revelation to the Gentiles, and for the glory to Thy people Israel."
 And His father and His mother marvelled at what was said about Him;  and Simeon blessed them and said to Mary, His mother, "Behold this child is set for the fall and the rising of many in Israel, and for a sign that is spoken against  (and a sword will pierce through your own soul also), that thoughts out of many hearts may be revealed."
22-24. The Holy Family goes up to Jerusalem to fulfill the prescriptions of the Law of Moses--the purification of the mother and the presentation and then redemption or buying back of the first-born. According to Leviticus 12:2-8, a woman who bore a child was unclean. The period of legal impurity ended, in the case of a mother of a male child, after forty days, with a rite of purification. Mary most holy, ever-virgin, was exempt from these precepts of the Law, because she conceived without intercourse, nor did Christ's birth undo the virginal integrity of His Mother. However, she chose to submit herself to the Law, although she was under no obligation to do so.
"Through this example, foolish child, won't you learn to fulfill the holy Law of God, regardless of personal sacrifice?
"Purification! You and I certainly do need purification. Atonement and, more than atonement, Love. Love as a searing iron to cauterize our soul's uncleanness, and as a fire to kindle with divine flames the wretchedness of our hearts" (St J. Escriva, "Holy Rosary", Fourth Joyful Mystery).
Also, in Exodus 13:2, 12-13 it is indicated that every first-born male belongs to God and must be set apart for the Lord, that is, dedicated to the service of God. However, once divine worship was reserved to the tribe of Levi, first-born who did not belong to that tribe were not dedicated to God's service, and to show that they continued to be God's special property, a rite of redemption was performed.
The Law also laid down that the Israelites should offer in sacrifice some lesser victim--for example, a lamb or, if they were poor, a pair of doves or two pigeons. Our Lord, who "though He was rich, yet for your sake He became poor, so that by His poverty you might become rich" (2 Corinthians 8:9), chose to have a poor man's offering made on His behalf.
25-32. Simeon, who is described as a righteous and devout man, obedient to God's will, addresses himself to our Lord as a vassal or loyal servant who, having kept watch all his life in expectation of the coming of his Lord, sees that this moment has "now" come, the moment that explains his whole life. When he takes the Child in his arms, he learns, not through any reasoning process but through a special grace from God, that this Child is the promised Messiah, the Consolation of Israel, the Light of the nations.
Simeon's canticle (verses 29-32) is also a prophecy. It consists of two stanzas: the first (verses 29-30) is an act of thanksgiving to God, filled with profound joy for having seen the Messiah. The second (verses 31-32) is more obviously prophetic and extols the divine blessings which the Messiah is bringing to Israel and to all men. The canticle highlights the fact that Christ brings redemption to all men without exception--something foretold in many Old Testament prophecies (cf. Genesis 22:18; Isaiah 2:6; 42:6; 60:3; Psalm 28:2).
It is easy to realize how extremely happy Simeon was--given that many patriarchs, prophets and kings of Israel had yearned to see the Messiah, yet did not see Him, whereas he now held Him in his arms (cf. Luke 10:24; 1 Peter 1:10).
33. The Blessed Virgin and St. Joseph marvelled not because they did not know who Christ was; they were in awe at the way God was revealing Him. Once again they teach us to contemplate the mysteries involved in the birth of Christ.
34-35. After Simeon blesses them, the Holy Spirit moves him to further prophecy about the Child's future and His Mother's. His words become clearer in the light of our Lord's life and death.
Jesus came to bring salvation to all men, yet He will be a sign of contradiction because some people will obstinately reject Him--and for this reason He will be their ruin. But for those who accept Him with faith Jesus will be their salvation, freeing them from sin in this life and raising them up to eternal life.
The words Simeon addresses to Mary announce that she will be intimately linked with her Son's redemptive work. The sword indicates that Mary will have a share in her Son's sufferings; hers will be an unspeakable pain which pierces her soul. Our Lord suffered on the cross for our sins, and it is those sins which forge the sword of Mary's pain. Therefore, we have a duty to atone not only to God but also to His Mother, who is our Mother too.
The last words of the prophecy, "that out of many hearts thoughts may be revealed", link up with verse 34: uprightness or perversity will be demonstrated by whether one accepts or rejects Christ.
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