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Catholic Caucus: Daily Mass Readings 7-January-2023
Universalis/Jerusalem Bible ^

Posted on 01/07/2023 6:34:19 AM PST by annalex

Saturday 7 January 2023

7 January (before Epiphany)

Saint Raymond Catholic Church, Springfield, VA

Readings at Mass

The readings shown here are for places where the Epiphany is celebrated on Sunday 8 January.
If you are celebrating the Epiphany on Friday 6 January this year then these are not the right readings. To see the right readings, you need to set this web site to use your own local calendar. On this web page, find the list of dates. After the last date there is a heading which says “Calendar Used”. Click on the calendar name below this heading, and choose your local calendar from the list.

Liturgical Colour: White. Year: A(I).

First reading1 John 5:14-21 ©

If we ask for anything, he will hear us

We are quite confident that if we ask the Son of God for anything,
and it is in accordance with his will,
he will hear us;
and, knowing that whatever we may ask, he hears us,
we know that we have already been granted what we asked of him.
If anybody sees his brother commit a sin
that is not a deadly sin,
he has only to pray, and God will give life to the sinner
– not those who commit a deadly sin;
for there is a sin that is death,
and I will not say that you must pray about that.
Every kind of wrong-doing is sin,
but not all sin is deadly.
We know that anyone who has been begotten by God
does not sin,
because the begotten Son of God protects him,
and the Evil One does not touch him.
We know that we belong to God,
but the whole world lies in the power of the Evil One.
We know, too, that the Son of God has come,
and has given us the power
to know the true God.
We are in the true God,
as we are in his Son, Jesus Christ.
This is the true God,
this is eternal life.
Children, be on your guard against false gods.

Responsorial PsalmPsalm 149:1-6,9 ©
The Lord takes delight in his people.
Sing a new song to the Lord,
  his praise in the assembly of the faithful.
Let Israel rejoice in its Maker,
  let Zion’s sons exult in their king.
The Lord takes delight in his people.
Let them praise his name with dancing
  and make music with timbrel and harp.
For the Lord takes delight in his people.
  He crowns the poor with salvation.
The Lord takes delight in his people.
Let the faithful rejoice in their glory,
  shout for joy and take their rest.
Let the praise of God be on their lips:
  this honour is for all his faithful.
The Lord takes delight in his people.

Gospel AcclamationLk7:16
Alleluia, alleluia!
A great prophet has appeared among us;
God has visited his people.

GospelJohn 2:1-11 ©

'My hour has not come yet' - 'Do whatever he tells you'

There was a wedding at Cana in Galilee. The mother of Jesus was there, and Jesus and his disciples had also been invited. When they ran out of wine, since the wine provided for the wedding was all finished, the mother of Jesus said to him, ‘They have no wine.’ Jesus said ‘Woman, why turn to me? My hour has not come yet.’ His mother said to the servants, ‘Do whatever he tells you.’ There were six stone water jars standing there, meant for the ablutions that are customary among the Jews: each could hold twenty or thirty gallons. Jesus said to the servants, ‘Fill the jars with water’, and they filled them to the brim. ‘Draw some out now’ he told them ‘and take it to the steward.’ They did this; the steward tasted the water, and it had turned into wine. Having no idea where it came from – only the servants who had drawn the water knew – the steward called the bridegroom and said, ‘People generally serve the best wine first, and keep the cheaper sort till the guests have had plenty to drink; but you have kept the best wine till now.’
  This was the first of the signs given by Jesus: it was given at Cana in Galilee. He let his glory be seen, and his disciples believed in him.

Christian Art


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

The readings on this page are from the Jerusalem Bible, which is used at Mass in most of the English-speaking world. The New American Bible readings, which are used at Mass in the United States, are available in the Universalis apps, programs and downloads.

You can also view this page with the Gospel in Greek and English.

TOPICS: Catholic; General Discusssion; Prayer; Worship
KEYWORDS: catholic; christmas; jn2; prayer
For your reading, reflection, faith-sharing, comments, questions, discussion.

1 posted on 01/07/2023 6:34:19 AM PST by annalex
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To: All

KEYWORDS: catholic; christmas; jn2; prayer

2 posted on 01/07/2023 6:34:47 AM PST by annalex (fear them not)
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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 01/07/2023 6:35:31 AM PST by annalex (fear them not)
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To: annalex
Jim still needs our prayers. Thread 2
Prayer thread for Salvation's recovery
Pray for Ukraine
4 posted on 01/07/2023 6:35:59 AM PST by annalex (fear them not)
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To: annalex
 English: Douay-RheimsLatin: Vulgata ClementinaGreek NT: Byzantine/Majority Text (2000)
 John 2
1AND the third day, there was a marriage in Cana of Galilee: and the mother of Jesus was there. Et die tertia nuptiæ factæ sunt in Cana Galilææ, et erat mater Jesu ibi.και τη ημερα τη τριτη γαμος εγενετο εν κανα της γαλιλαιας και ην η μητηρ του ιησου εκει
2And Jesus also was invited, and his disciples, to the marriage. Vocatus est autem et Jesus, et discipuli ejus, ad nuptias.εκληθη δε και ο ιησους και οι μαθηται αυτου εις τον γαμον
3And the wine failing, the mother of Jesus saith to him: They have no wine. Et deficiente vino, dicit mater Jesu ad eum : Vinum non habent.και υστερησαντος οινου λεγει η μητηρ του ιησου προς αυτον οινον ουκ εχουσιν
4And Jesus saith to her: Woman, what is that to me and to thee? my hour is not yet come. Et dicit ei Jesus : Quid mihi et tibi est, mulier ? nondum venit hora mea.λεγει αυτη ο ιησους τι εμοι και σοι γυναι ουπω ηκει η ωρα μου
5His mother saith to the waiters: Whatsoever he shall say to you, do ye. Dicit mater ejus ministris : Quodcumque dixerit vobis, facite.λεγει η μητηρ αυτου τοις διακονοις ο τι αν λεγη υμιν ποιησατε
6Now there were set there six waterpots of stone, according to the manner of the purifying of the Jews, containing two or three measures apiece. Erant autem ibi lapideæ hydriæ sex positæ secundum purificationem Judæorum, capientes singulæ metretas binas vel ternas.ησαν δε εκει υδριαι λιθιναι εξ κειμεναι κατα τον καθαρισμον των ιουδαιων χωρουσαι ανα μετρητας δυο η τρεις
7Jesus saith to them: Fill the waterpots with water. And they filled them up to the brim. Dicit eis Jesus : Implete hydrias aqua. Et impleverunt eas usque ad summum.λεγει αυτοις ο ιησους γεμισατε τας υδριας υδατος και εγεμισαν αυτας εως ανω
8And Jesus saith to them: Draw out now, and carry to the chief steward of the feast. And they carried it. Et dicit eis Jesus : Haurite nunc, et ferte architriclinio. Et tulerunt.και λεγει αυτοις αντλησατε νυν και φερετε τω αρχιτρικλινω και ηνεγκαν
9And when the chief steward had tasted the water made wine, and knew not whence it was, but the waiters knew who had drawn the water; the chief steward calleth the bridegroom, Ut autem gustavit architriclinius aquam vinum factam, et non sciebat unde esset, ministri autem sciebant, qui hauserant aquam : vocat sponsum architriclinius,ως δε εγευσατο ο αρχιτρικλινος το υδωρ οινον γεγενημενον και ουκ ηδει ποθεν εστιν οι δε διακονοι ηδεισαν οι ηντληκοτες το υδωρ φωνει τον νυμφιον ο αρχιτρικλινος
10And saith to him: Every man at first setteth forth good wine, and when men have well drunk, then that which is worse. But thou hast kept the good wine until now. et dicit ei : Omnis homo primum bonum vinum ponit et cum inebriati fuerint, tunc id, quod deterius est. Tu autem servasti bonum vinum usque adhuc.και λεγει αυτω πας ανθρωπος πρωτον τον καλον οινον τιθησιν και οταν μεθυσθωσιν τοτε τον ελασσω συ τετηρηκας τον καλον οινον εως αρτι
11This beginning of miracles did Jesus in Cana of Galilee; and manifested his glory, and his disciples believed in him. Hoc fecit initium signorum Jesus in Cana Galilææ ; et manifestavit gloriam suam, et crediderunt in eum discipuli ejus.ταυτην εποιησεν την αρχην των σημειων ο ιησους εν κανα της γαλιλαιας και εφανερωσεν την δοξαν αυτου και επιστευσαν εις αυτον οι μαθηται αυτου

5 posted on 01/07/2023 6:39:39 AM PST by annalex (fear them not)
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To: annalex

Catena Aurea by St. Thomas Aguinas


1. And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there:

2. And both Jesus was called, and his disciples, to the marriage.

3. And when they wanted wine, the mother of Jesus saith unto him, They have no wine.

4. Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come.

CHRYSOSTOM. (Hom. xxi. [al. xx.] 1) Our Lord being known in Galilee, they invite Him to a marriage: And the third day there was a marriage in Cana of Galilee.

ALCUIN. Galilee is a province; Cana a village in it.

CHRYSOSTOM. (Hom. xxi. 1) They invite our Lord to the marriage, not as a great person, but merely as one they knew, one of the many; for which reason the Evangelist says, And the mother of Jesus was there. As they invited the mother, so they invited the Son: and therefore, Jesus was called, and His disciples to the marriage: and He came, as caring more for our good, than His own dignity. He who disdained not to take upon Him the form of a servant, disdained not to come to the marriage of servants.

AUGUSTINE. (In Verb. Dom. Serm. xli) Let the proud man blush to see the humility of God. Lo, among other things, the Son of the Virgin comes to a marriage; He who, when He was with the Father, instituted marriage.

BEDE. (Hom. 2d Sund. after Epiph.) His condescension in coming to the marriage, and the miracle He wrought there, are, even considering them in the letter only, a strong confirmation of the faith. Therein too are condemned the errors of Tatian, Marcion, and others who detract from the honour of marriage. For if the undefiled bed, and the marriage celebrated with due chastity, partook at all of sin, our Lord would never have come to one. Whereas now, conjugal chastity being good, the continence of widows better, the perfection of the virgin state best, to sanction all these degrees, but distinguish the merit of each, He deigned to be born of the pure womb of the Virgin; was blessed after birth by the prophetic voice of the widow Anna; and now invited in manhood to attend the celebration of a marriage, honours that also by the presence of His goodness.

AUGUSTINE. (Tr. viii. c. 4) What marvel, if He went to that house to a marriage, Who came into this world to a marriage. For here He has His spouse whom He redeemed with His own blood, to whom He gave the pledge of the Spirit, and whom He united to Himself in the womb of the Virgin. For the Word is the Bridegroom, and human flesh the bride, and both together arc one Son of God and Son of man. That womb of the Virgin Mary is His chamber, from which he went forth as a bridegroom. (Ps. 19:5)

BEDE. (in loc.) Nor is it without some mysterious allusion, that the marriage is related as taking-place on the third day. The first age of the world, before the giving of the Law, was enlightened by the example of the Patriarchs; the second, under the Law, by the writings of the Prophets; the third, under grace, by the preaching of the Evangelists, as if by the light of the third day; for our Lord had now appeared in the flesh. The name of the place too where the marriage was held, Cana of Galilee, which means, desire of migrating, has a typical signification, viz. that those are most worthy of Christ, who burn with devotional desires, and have known the passage from vice to virtue, from earthly to eternal things. The wine was made to fail, to give our Lord the opportunity of making better; that so the glory of God in man might be brought out of its hiding place: And when they wanted wine, the mother of Jesus saith unto Him, They have no wine.

CHRYSOSTOM. (Hom. xxi. 1, 2) But how came it into the mother’s mind to expect so great a thing from her Son? for he had done no miracle as yet: as we read afterwards, This beginning of miracles did Jesus. His real nature, however, was beginning now to be revealed by John, and His own conversations with His disciples; besides that His conception, and the circumstances of His birth, had from the first given rise to high expectations in her mind: as Luke tells us, His mother kept all these sayings in her heart. (Luke 2:51) Why then did she never ask Him to work a miracle before? Because the time had now come that He should be made known. Before He had lived so much like an ordinary person, that she had not had the confidence to ask Him. But now that she heard that John had borne witness to Him, and that He had disciples, she asks Him confidently.

ALCUIN. She represents here the Synagogue, which challenges Christ to perform a miracle. It was customary with the Jews to ask for miracles.

Jesus saith unto her, Woman, what have I to do with thee?

AUGUSTINE. (Tr. viii. c. 5) Some who derogate from the Gospel, and say that Jesus was not born of the Virgin Mary, try to draw an argument for their error from this place; for, how, say they, could she be His mother to whom He said, What have I to do with thee? Now who is it who gives this account, and on whose authority do we believe it? The Evangelist John. But he himself says, The mother of Jesus was there. Why should He say it, unless both were true. But did He therefore come to the marriage to teach men to despise their mother?

CHRYSOSTOM. (Hom. xxi. [al. xx.] 2) That He greatly venerated His mother, we know from St. Luke, who tells us that He was subject unto His parents. For where parents throw no obstacle in the way of God’s commands, it is our duty to be subject to them; but when they demand any thing at an unseasonable time, or cut us off from spiritual things, we should not be deceived into compliance.

AUGUSTINE. (de Symbolo Serm. ii. c. 14. [5]) To mark a distinction between His Godhead and manhood, that according to His manhood He was inferior and subject, but according to His Godhead supreme, He saith, Woman, what have I to do with thee?

CHRYSOSTOM. (Hom. xxi. [al. xx.] 2) And for another reason, viz. to prevent any suspicion attaching to His miracles: for these it was proper should be asked for by those who wanted them, not by His mother. He wished to shew them that He would perform all in their proper time, not all at once, to prevent confusion; (xxii. [al. xxi] 1). for He saith, Mine hour is not yet come; i. e. I am not yet known to the persons present; nay, they know not that the wine hath failed; let them find out that first; he who perceives not his want beforehand, will not perceive when his want is supplied.

AUGUSTINE. (Tr. viii. c. 9. et seq. sparsim) Or it was because our Lord as God had not a mother, though as man He had, and the miracle He was about to work was the act of His Divinity, not of human infirmity. When therefore His mother demanded a miracle, He, as though not acknowledging a human birth, when about to perform a divine work, said, Woman, what have I to do with thee? As if He said, Thou didst not beget that in Me, which works the miracle, My Divinity. (She is called woman, with reference to the female sex, not to any injury of her virginity.) But because thou broughtest forth My infirmity, I will acknowledge thee then, when that very infirmity shall hang on the cross. And therefore He adds, Mine hour is not yet come: as if to say, I will acknowledge thee when the infirmity, of which thou art the mother, shall hang from the cross. He commended His mother to the disciple, when about to die, and to rise again, before her death. But note; just as the Manicheans have found an occasion of error and pretext for their faithlessness in our Lord’s word, What have I to do with thee? in the same way the astrologers support theirs from the words, Mine hour is not yet come. For, say they, if Christ had not been under the power of fate, He would never have said this. But let them believe what God says below, I have power to lay it (my life) down, and I have power to take it again: (John 10:18) and then let them ask, why He says, Mine hour is not yet come: nor let them on such a ground subject the Creator of heaven to fate; seeing that, even were there a fatality in the stars, the Maker of the stars could not be under the dominion of the stars. And not only had Christ nothing to do with fate, as ye call it; but neither hast thou, or any other man. Wherefore said He then, Mine hour is not yet come? Because He had the power to die when He pleased, but did not think it expedient yet to exert the power. He was to call the disciples, to proclaim the Kingdom of heaven, to do marvellous works, to approve His divinity by miracles, His humility by partaking of the sufferings of our mortal state. And when He had done all, then the hour was come, not of destiny, but of will, not of obligation, but of power.


5. His mother saith unto the servants, Whatsoever he saith unto you, do it.

6. And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece.

7. Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim.

8. And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it.

9. When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom,

10. And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now.

11. This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.

CHRYSOSTOM. (Hom. xxii. [al. xxi.] 1.) Although He had said, Mine hour is not yet come, He afterwards did what His mother told Him, in order to shew plainly, that He was not under subjection to the hour. For if He was, how could He have done this miracle before the hour appointed for it? In the next place, He wished to shew honour to His mother, and mate it appear that He did not go counter to her eventually. He would not put her to shame in the presence of so many; especially as she had sent the servants to Him, that the petition might come from a number, and not from herself only; His mother saith unto the servants, Whatsoever He saith unto you, do it.

BEDE. (in loc.) As if she said, Though He appear to refuse, He will do it nevertheless. She knew His pity and mercifulness. And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece. Hydriæ1 are vessels to hold water: hydor being the Greek for water.

ALCUIN. Vessels to hold water were there, after the manner of the purifying of Jews. Among other traditions of the Pharisees, they observed frequent washings.

CHRYSOSTOM. (Hom. xxii. [al. xxi.] 2.) Palestine being a dry country, with few fountains or wells, they used to fill waterpots with water, to prevent the necessity of going to the river, if they were unclean, and to have materials for washing at hand. To prevent any unbeliever from suspecting that a very thin wine was made by the dregs having been left in the vessels, and water poured in upon them, He says expressly, According to the manner of the purifying of the Jews: which shews that those vessels were never used to hold wine.

AUGUSTINE. (Tr. ix. c. 7) A firkin is a certain measure; as urn, amphora, and the like. Metron is the Greek for measure: whence metretæ1. Two or three, is not to be taken to mean some holding two, others three, but the same vessels holding two or three.

Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim.

CHRYSOSTOM. (Hom. xxii. 2) But why did He not work the miracle before they had filled the waterpots, which would have been much more wonderful; inasmuch as it is one thing to change the quality of some existing substance, another to make it that substance out of nothing? The latter miracle would be the more wonderful, but the former would be the more easy of belief. And this principle often acts as a check, to moderate the greatness of our Lord’s miracles: He wishes to make them more credible, therefore He makes them less marvellous; a refutation this of the perverse doctrine of some, that He was a different Being from the Maker of the world. For we see He performs most of His miracles upon subject-matter already existing, whereas were He contrary to the Creator of the world, He would not use a material thus alien, to demonstrate His own power. He did not draw out the water Himself which He made wine, but ordered the servants to do so. This was for the sake of having witnesses of the miracle; And He saith unto them, Draw out now, and bear unto the governor of the feast.

ALCUIN. The Triclinium is a circle of three couches, cline signifying couch: the ancients used to recline upon couches. And the Architriclinus is the one at the head of the Triclinium, i. e. the chief of the guests. Some say that among the Jews, He was a priest, and attended the marriage in order to instruct in the duties of the married state.

CHRYSOSTOM. (Hom. xxii. 2) Or thus; It might be said that the guests were drunken, and could not, in the confusion of their senses, tell whether it were water or wine. But this objection could not be brought against the attendants, who must have been sober, being occupied wholly in performing the duties of their service gracefully and in order. Our Lord therefore bid the attendants bear unto the governor of the feast; who again would of course be perfectly sober. He did not say, Give to the guests to drink.

HILARY. (iii. de Trin. c. 5) Water is poured into the waterpots; wine is drawn out into the chalices; the senses of the drawer out agree not with the knowledge of the pourer in. The pourer in thinks that water is drawn out; the drawer out thinks that wine was poured in. When the ruler of the feast had tasted the water that was made wine, and knew not whence it was, (but the servants who drew the water knew,) the governor of the feast called the bridegroom. It was not a mixture, but a creation: the simple nature of water vanished, and the flavour of wine was produced; not that a weak dilution was obtained, by means of some strong infusion, but that which was, was annihilated; and that which was not, came to be.

CHRYSOSTOM. (Hom. xxii. 2, 3) Our Lord wished the power of His miracles to be seen gradually; and therefore He did not reveal what He had done Himself, nor did the ruler of the feast call upon the servants to do so; (for no credit would have been given to such testimony concerning a mere man, as our Lord was supposed to be,) but He called the bridegroom, who was best able to see what was done. Christ moreover did not only make wine, but the best wine. And (the ruler of the feast) saith unto him, Every man at the beginning doth set forth good wine, and when men have well drunk, then that which is worse; but thou hast kept the good wine until now. The effects of the miracles of Christ are more beautiful and better than the productions of nature. So then that the water was made wine, the servants could testify; that it was made good wine, the ruler of the feast and the bridegroom. It is probable that the bridegroom made some answer; but the Evangelist omits it, only mentioning what it was necessary for us to know, viz. the water being made wine. He adds, This beginning of miracles did Jesus in Cana of Galilee. (Hom. xxiii. 1.). It was very necessary to work miracles just then, when His devoted disciples were all collected, and present at the place, attending to what was going on.

CHRYSOSTOM. (Hom. xx) Should any say that there is not sufficient proof of this being the beginning of miracles, because it is added, in Cana of Galilee, as if some had been preferred elsewhere: we answer, as we did before, that John says below, That He might be made manifest to Israel, therefore have I come baptizing. (c. 1) (Hom. xxi. 2). Now if He had performed miracles in the earlier part of His life, the Jews would not have wanted another person to point Him out. If our Lord in a short time became so distinguished for the number of His miracles, that His Name was known to every one, would He not have been much more so, had He worked miracles from His earliest years? for the things themselves would have been the more extraordinary, being performed by a Child, and in so long a time must have become notorious. It was fit and proper however that He should not begin to work miracles at so early an age: for men would have thought the Incarnation a phantasy, and in the extremity of envy would have delivered Him to be crucified before the appointed time.

AUGUSTINE. (Tr. ix) This miracle of our Lord’s, turning the water into wine, is no miracle to those who know that God worked it. For the Same that day made wine in the waterpots, Who every year makes wine in the vine: only the latter is no longer wonderful, because it happens uniformly. And therefore it is that God keeps some extraordinary acts in store for certain occasions, to rouse men out of their lethargy, and make them worship Him. Thus it follows, He manifested forth His glory.

ALCUIN. He was the King of glory, and changed the elements because He was their Lord.

CHRYSOSTOM. (Hom. xxiii. 1) He manifests His glory, as far as related to His own act; and if at the time many knew it not, yet was it afterwards to be heard and known of all. And His disciples believed on Him. It was probable that these would believe more readily, and give more attention to what went on.

AUGUSTINE. (de Cons. Evang. l. ii c. xvii. [38.]) If now for the first time they believed on Him, they were not His disciples when they came to the marriage. This however is a form of speech, such as saying that the Apostle Paul was born in Tarsus of Cilicia; not meaning by this that he was an Apostle then. In the same way when we hear of Christ’s disciples being invited to the marriage, we should understand not disciples already, but who were to be disciples.

AUGUSTINE. (Tr. ix. c. 5) But see the mysteries which lie hid in that miracle of our Lord. It was necessary that all things should be fulfilled in Christ which were written of Him: those Scriptures were the water. He made the water wine when He opened unto them the meaning of these things, and expounded the Scriptures; for thus that came to have a taste which before had none, and that inebriated, which did not inebriate before.

BEDE. (in v. 1) At the time of our Lord’s appearing in the flesh, the sweet vinous taste of the law had been weakened by the carnal interpretations of the Pharisees.

AUGUSTINE. (Tr. ix. 5. et sq.) Now if He ordered the water to be poured out, and then introduced the wine from the hidden recesses1 of creation, He would seem to have rejected the Old Testament. But converting, as He did, the water into wine, He shewed us that the Old Testament was from Himself, for it was by His order that the waterpots were filled. But those Scriptures have no meaning, if Christ be not understood there. Now we know from what time the law dates, viz. from the foundation of the world. From that time to this are six ages; the first, reekoning from Adam to Noah; the second, from Noah to Abraham; the third, from Abraham to David; the fourth, from David to the carrying away into Babylon; the fifth, from that time to John the Baptist; the sixth, from John the Baptist to the end of the world. The six waterpots then denote these six ages of prophecy. The prophecies are fulfilled; the waterpots are full. But what is the meaning of their holding two or three firkins apiece? Had He said three only, our minds would have run immediately to the mystery of the Trinity. Nor perhaps can we reject it, even though it is said, two or three: for the Father and the Son being named, the Holy Ghost may be understood by consequence; inasmuch as it is the love between the Father and the Son, which is the Holy Ghost. (c. 17.). Nor should we pass over another interpretation, which makes the two firkins alluded to the two races of men, the Jews and the Greeks; and the three to the three sons of Noah.

ALCUIN. The servants are the doctors of the New Testament, who interpret the holy Scripture to others spiritually; the ruler of the feast is some lawyer, as Nicodemus, Gamaliel, or Saul. When to the former then is committed the word of the Gospel, hid under the letter of the law, it is the water made wine, being set before the ruler of the feast. And the three rows1 of guests at table in the house of the marriage are properly mentioned; the Church consisting of three orders of believers, the married, the continent, and the doctors. Christ has kept the good wine until now, i. e. He has deferred the Gospel till this, the sixth age.

Catena Aurea John 2

6 posted on 01/07/2023 6:40:49 AM PST by annalex (fear them not)
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To: annalex

The Wedding at Cana

Giusto de' Menabuoi

Baptistry, Padua

7 posted on 01/07/2023 6:41:29 AM PST by annalex (fear them not)
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To: annalex

St. Raymond of PenafortFeast day: Jan 07

Saint Raymond of Penafort, a Dominican priest who worked to aid Christian captives during the era of the Crusades and also helped organize the Church’s legal code, will be celebrated liturgically on Jan. 7.

A contemporary of Saint Thomas Aquinas, he inspired the theologian to write the “Summa Contra Gentiles” for the conversion of non-Catholics. At least 10,000 Muslims reportedly converted as a result of St. Raymond’s evangelistic labors.

Descended from a noble family with ties to the royal house of Aragon, Raymond of Penafort was born during 1175 in the Catalonian region of modern-day Spain near Barcelona.

He advanced quickly in his studies, showing such a gift for philosophy that he was appointed to teach the subject in Barcelona by age 20. As a teacher, the young man worked to harmonize reason with the profession and practice of Catholic faith and morals. This included a notable concern for the poor and suffering.

Around age 30 the Spanish scholar went to study secular and Church law at Bologna in Italy. He earned his doctorate and taught there until 1219, when the Bishop of Barcelona gave him an official position in the diocese. During 1222, the 47-year-old Raymond joined the Dominican order, in which he would spend the next 53 years of his remarkably long life.

As a penance for the intellectual pride he had once demonstrated, the former professor was asked to write a manual of moral theology for use by confessors. The resulting “Summa Casuum” was the first of his pioneering contributions to the Church. Meanwhile, in keeping with his order’s dedication to preaching, the Dominican priest strove to spread the faith and bring back lapsed and lost members of the Church.

During his time in Barcelona, Raymond helped Saint Peter Nolasco and King James of Aragon to establish the Order of Our Lady of Mercy, whose members sought to ransom those taken captive in Muslim territory. During this same period Raymond promoted the Crusades through preaching, encouraging the faithful to defend their civilization from foreign threats.

Pope Gregory IX called the Dominican priest to Rome in 1230, asking him to compile the Church’s various decisions and decrees into one systematic and uniform collection. The resulting five books served for centuries as a basis of the Church’s internal legal system. Raymond was the Pope’s personal confessor and close adviser during this time, and nearly became the Archbishop of Tarragona in 1235. But the Dominican did not want to lead the archdiocese, and is said to have turned down the appointment.

Later in the decade, Raymond was chosen to lead the Dominicans, though he did so for only two years due to his advancing age. Ironically, however, he would live on for more than three decades after resigning from this post. During this time he was able to focus on the fundamentals of his vocation: praising God in prayer, making him known through preaching, and making his blessings manifest in the world. Raymond’s later achievements included the establishment of language schools to aid in the evangelization of non-Christians.

St. Raymond of Penafort’s long pilgrimage of faith ended on Jan. 6, 1275, approximately 100 years after his birth. Pope Clement VIII canonized him in 1601. His patronage extends toward lawyers in general, and canon lawyers in particular.
8 posted on 01/07/2023 6:46:30 AM PST by annalex (fear them not)
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To: annalex

Saint Raymond of Penyafort

Attribution unknown
Dominican priory in Bologna

9 posted on 01/07/2023 6:52:38 AM PST by annalex (fear them not)
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To: annalex

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

From: 1 John 5:14-21

Prayer for Sinners
[14] And this is the confidence which we have in him, that if we ask anything according to his will he hears us. [15] And if we know that he hears us in whatever we ask, we know that we have obtained the requests made of him. [16] If any one sees his brother committing what is not a mortal sin, he will ask, and God will give him life for those whose sin is not mortal. There is sin which is mortal; I do not say that one is to pray for that. [17] All wrongdoing is sin, but there is sin which is not mortal.

The Christian's Confidence as a Child of God
[18] We know that any one born of God does not sin, but He who was born of God keeps him, and the evil one does not touch him.

[19] We know that we are of God, and the whole world is in the power of the evil one.

[20] And we know that the Son of God has come and has given us understanding, to know him who is true; and we are in him who is true, in his Son Jesus Christ. This is the true God and eternal life. [21] Little children, keep yourselves from idols.


14-15. Earlier, the Apostle referred to confidence in prayer and to how we can be sure of receiving what we pray for: that confidence comes from the fact that "we keep his commandments and do what pleases him" (1 Jn 3:22). Now he stresses that God always listens to us, if we ask "according to his will". This condition can be taken in two ways, as St Bede briefly explains: "Insofar as we ask for the things he desires, and insofar as those of us who approach him are as he desires us to be" ("In I Epist. S. Ioannis, ad loc."). The asker therefore needs to strive to live in accordance with God's will, and to identify himself in advance with God's plans. If one does not try to live in keeping with God's commandments, one cannot expect him to listen to one's prayers.

When prayer meets those requirements, "we know that we have obtained the requests made of him", as our Lord himself assured us: "if you ask anything in my name, I will do it" (Jn 14:14). "It is not surprising, then," the Cure of Ars teaches, "that the devil should do everything possible to influence us to give up prayer or to pray badly, because he knows better than we do how terrible it is for hell and how impossible it is that God should refuse us what we ask him for in prayer. How many sinners would get out of sin if they managed to have recourse to prayer!" ("Selected Sermons", Fifth Sunday after Easter).

16-17. "Mortal sin": the meaning of the original text is "sin which leads to death". The gravity of this sin (St John does not specify its exact nature) recalls the gravity of blasphemy against the Holy Spirit (cf. Mt 12:31-32) and of the sin of apostasy which Hebrews speaks of (Heb 6:4-8).

The Fathers have interpreted this expression in various ways, referring to different grave sins. In the context of the letter (in the previous chapters St John often speaks about the antichrists and false prophets who "went out" from the community: 2:19) the best interpretation seems to be that of St Bede and St Augustine, who apply it to the sin of the apostate who, in addition, attacks the faith of other Christians. "My view is", St Augustine says, "that the sin unto death is the sin of the brother who, after knowing God by the grace of our Lord Jesus Christ, attacks brotherly union and in a passion of envy reacts against that very grace by which he was reconciled to God" ("De Sermo Dom. In Monte", I, 22, 73).

If St John does not expressly command his readers to pray for these sinners, it does not mean that they are beyond recovery, or that it is useless to pray for them. Pope St Gelasius I teaches: "There is a sin of death for those who persist in that same sin; there is a sin not of death for those who desist from sin. There is, certainly, no sin for the pardon of which the Church does not pray or from which, by the power which was divinely granted to it, it cannot absolve those who desist from it" ("Ne Forte").

Referring to this passage of St John, Pope John Paul II says: "Obviously, the concept of death here is a spiritual death. It is a question of the loss of the true life or 'eternal life', which for John is knowledge of the Father and the Son (cf. Jn 17:3), and communion and intimacy with them. In that passage the sin that leads to death seems to be the denial of the Son (cf. 1 Jn 2:22), or the worship of false gods (cf. 1 Jn 5:21). At any rate, by this distinction of concepts John seems to wish to emphasize the incalculable seriousness of what constitutes the very essence of sin, namely the rejection of God. This is manifested above all in apostasy and idolatry: repudiating faith in revealed truth and making certain created realities equal to God, raising them to the status of idols and false gods (cf. 1 Jn 5:16-21)." And after referring to blasphemy against the Holy Spirit (cf. Mt 12:31- 32) he adds: "Here of course it is a question of extreme and radical manifestations--rejection of God, rejection of his grace, and therefore opposition to the very source of salvation (cf. St Thomas, "Summa Theologiae", II-II, q. 14, a. 1-3)--these are manifestations whereby a person seems to exclude himself voluntarily from the path of forgiveness. It is to be hoped that very few persist to the end in this attitude of rebellion or even defiance of God. Moreover, God in his merciful love is greater than our hearts as St John further teaches us (cf. 1 Jn 3:20), and can overcome all our psychological and spiritual resistance. So that, as St Thomas writes, 'considering the omnipotence and mercy of God, no one should despair of the salvation of anyone in this life' ("Summa Theologiae", II-II, q. 14, a. 3, ad 1)" ("Reconciliatio Et Paenitentia", 17).

18-20. "We know": each of these verses begins this way. He does not mean theoretical knowledge but that understanding that comes from living faith. St John is once again stressing the Christian's joyful confidence, which he has been expounding throughout the letter (cf. 2:3-6 and note). This confidence is grounded on three basic truths: 1) he who is born of God does not sin (cf. 1 Jn 3:6-9 and note); 2) "we are of God", and therefore we are particularly free of the world, which is still in the power of the evil one (cf. 4:4; 5:12); 3) the Son of God has become man (cf. 4:2; 5:1). The incarnation of the Word is the central truth which sheds light on the two previous ones, because our supernatural insight is the effect of the Incarnation (v. 20): Jesus Christ, true God and true man, is also eternal life, for only in him can we attain that life.

18. "In this Johannine affirmation", Pope John Paul II teaches, "there is an indication of hope, based on the divine promises: the Christian has received the guarantee and the necessary strength not to sin. It is not a question therefore of a sinlessness acquired through one's own virtue or even inherent in man, as the Gnostics thought. It is a result of God's action. In order not to sin the Christian has knowledge of God, as St John reminds us in this same passage. But a little earlier he had written: 'No one born of God commits sin; for God's seed [RSV: "nature"] abides in him' (1 Jn 3:9). If by 'God's seed' we understand, as some commentators suggest, Jesus the Son of God, then we can say that in order not to sin, or in order to gain freedom from sin, the Christian has within himself the presence of Christ and the mystery of Christ, which is the mystery of God's loving kindness" ("Reconciliatio Et Paenitentia", 20).

19. "The whole world is in the power of the evil one": although the Greek term may be neuter and would allow a more abstract translation ("in the power of evil"), it is more consistent with the context to take it in a personal sense. St John is pointing up the contrast between Christ's followers and those of the evil one: whereas the world (in the pejorative sense) is like a slave in the power of the devil, true Christians are in Christ, as free people, with a share in Christ's own life. "We have been born of God through grace and have been reborn in Baptism through faith. On the other hand, those who love the world are in the power of the enemy, be it because they have not yet been liberated from him by the waters of regeneration or because, after their rebirth, they have once more submitted to his rule through sinning" ("In I Epist. S. Ioannis, ad loc.").

20. "Him who is true": that is, the only true God as distinct from false gods; the Jews used to refer to God as "the True", without naming him. When St John goes on to say that "we are in him, who is true, in his Son Jesus Christ", he is confessing the divinity of Christ and the fact that he is the only mediator between the Father and mankind.

21. Although at first sight, this formal exhortation may seem surprising, it was appropriate in its time, because these first Christians were living in the midst of a pagan world, and were exposed to the danger of idolatry.

However, St John may be speaking metaphorically: the true danger facing Christians, then and now, is that of following the idols of the heart-- that is, sin; in which case he is giving this final counsel: Keep away from sin, be on your guard against those whose fallacious arguments could lead you to sin.

10 posted on 01/07/2023 9:00:20 AM PST by fidelis (👈 Under no obligation to respond to rude, ignorant, abusive, bellicose, and obnoxious posts.)
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To: fidelis
From: John 2:1-11

The Wedding at Cana
[1] On the third day there was a marriage at Cana in Galilee, and the mother of Jesus was there; [2] Jesus also was invited to the marriage, with his disciples. [3] When the wine failed, the mother of Jesus said to him, "They have no wine." [4] And Jesus said to her, "O woman, what have you to do with me? My hour has not yet come." [5] His mother said to the servants. "Do whatever he tells you." [6] Now six stone jars were standing there, for the Jewish rites of purification, each holding twenty or thirty gallons. Jesus said to them, "Fill the jars with water." And they filled them up to the brim. [8] He said to them, "Now draw some out, and take it to the steward of the feast." So they took it. [9] When the steward of the feast tasted the water now become wine, and did not know where it came from (though the servants who had drawn the water knew), the steward of the feast called the bridegroom [10] and said to him, "Every man serves the good wine first; and when men have drunk freely, then the poor wine; but you have kept the good wine till now. " [11] This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory; and his disciples believed in him.


1. Cana in Galilee was probably what is now Kef Kenna, seven kilometers (four miles) north-east of Nazareth.

The first guest to be mentioned is Mary: St Joseph is not mentioned, which cannot be put down to St John's forgetfulness: his silence here and on other occasions in his Gospel leads us to believe that Joseph had already died.

The wedding celebrations lasted quite a while in the East (Gen 29:27; Judg 14:10, 12, 17; Job 9:12; 10:1). In the course of the celebrations relatives and friends would come to greet the newly-weds; even people passing through could join in the celebration. Wine was regarded as an indispensable element in meals and also helped to create a festive atmosphere. The women looked after the catering: here our Lady would have lent a hand, which was how she realized they were running out of wine.

2. "To show that all states in life are good, [...] Jesus deigned to be born in the pure womb of the Virgin Mary; soon after he was born he received praise from the prophetic lips of Anna, a widow, and, invited in his youth by the betrothed couple, he honored the wedding with the power of his presence" (St Bede, "Hom. 13", for the second Sunday after the Epiphany). Christ's presence at the wedding at Cana is a sign that he blesses love between man and woman joined in marriage: God instituted marriage at the beginning of creation (cf. Gen 1:27-28); Jesus confirmed it and raised it to the dignity of a sacrament (cf. Mt 19:6).

3. In the Fourth Gospel the Mother of Jesus--this is the title St John gives her--appears only twice: once here, and the other time on Calvary (Jn 19:25). This suggests Mary's involvement in the redemption. A number of analogies can be drawn between Cana and Calvary. They are located at the beginning and at the end of Jesus' public life, as if to show that Mary is present in everything that Jesus did. Her title-- Mother--carries very special tones: Mary acts as Jesus' true Mother at these two points in which his divinity is being revealed. Also, both episodes demonstrate Mary's special solicitude towards everyone: in one case she intercedes when "the hour" has not yet come; in the other she offers the Father the redeeming death of her Son, and accepts the mission Jesus confers on her to be the Mother of all believers, who are represented on Calvary by the beloved disciple.

"In the public life of Jesus Mary appears prominently; at the very beginning when at the marriage feast of Cana, moved with pity, she brought about by her intercession the beginning of the miracles of Jesus the Messiah (cf. John 2:1-11). In the course of her Son's preaching she received the words whereby, in extolling a kingdom beyond the concerns and ties of flesh and blood, he declared blessed those who heard and kept the word of God (cf. Mk 3:35; Lk 11:27-28) as she was faithfully doing (cf. Lk 2:19, 51). Thus the Blessed Virgin advanced in her pilgrimage of faith, and faithfully persevered in her union with her Son unto the cross, where she stood (cf. Jn 19:25), in line with the divine plan, enduring with her only-begotten Son the intensity of his passion, with his sacrifice, associating herself in her mother's heart, and lovingly consenting to the immolation of this victim which was born of her. Finally, she was given by the same Christ Jesus dying on the cross as a mother to his disciple, with these words: 'Woman, behold thy son' (Jn 19:26-27)" (Vatican II, "Lumen Gentium", 58).

4. For the meaning of the words of this verse see the section on our Lady in the "Introduction" above (pp. 35ff). It should also be said that the Gospel account of this dialogue between Jesus and his Mother does not give us his gestures, tone of voice etc.: to us, for example, his answer sounds harsh, as if he were saying, "This is no concern of ours". But that was not the case.

Woman" is a respectful title, rather like "lady" or "madam"; it is a formal way of speaking. On the Cross Jesus will use the same word with great affection and veneration (Jn 19:26).

[The sentence rendered What have you to do with me?" (RSV) is the subject of a note in RSVCE which says "while this expression always implies a divergence of view, the precise meaning is to be determined by the context, which here shows that it is not an unqualified rebuttal, still less a rebuke." The Navarre Spanish is the equivalent of "What has it to do with you and me?"] The sentence "What has it to do with you and me?" is an Oriental way of speaking which can have different nuances. Jesus' reply seems to indicate that although in principle it was not part of God's plan for him to use his power to solve the problem the wedding-feast had run into, our Lady's request moves him to do precisely that. Also, one could surmise that God's plan envisaged that Jesus should work the miracle at his Mother's request. In any event, God willed that the Revelation of the New Testament should include this important teaching: so influential is our Lady's intercession that God will listen to all petitions made through her; which is why Christian piety, with theological accuracy, has called our Lady "supplicant omnipotence".

"My hour has not yet come": the term "hour" is sometimes used by Jesus to designate the moment of his coming in glory (cf. Jn 5:28), but generally it refers to the time of his passion, death and resurrection (cf. Jn 7:30; 12:23; 13:1; 17:1).

5. Like a good mother, the Virgin Mary knows perfectly well what her son's reply means--though to us it is ambiguous ("What has it to do with you and me?"): she is confident that Jesus will do something to come to the family's rescue. This is why she tells the servants so specifically to do what Jesus tells them. These words of our Lady can be seen as a permanent invitation to each of us: "in that all Christian holiness consists: for perfect holiness is obeying Christ in all things" (St Thomas Aquinas, "Comm. on St John, in loc.").

We find the same attitude in Pope John Paul II's prayer at our Lady's shrine at Knock, when he consecrated the Irish people to God: "At this solemn moment we listen with particular attention to your words: "Do whatever my Son tells you". And we wish to respond to your words with all our heart. We wish to do what your Son tells us, what he commands us, for he has the words of eternal life. We wish to carry out and fulfill all that comes from him, all that is contained in the Good News, as our forefathers did for many centuries. [...] Today, therefore, [...] we entrust and consecrate to you, Mother of Christ and Mother of the Church, our hearts, our consciences, and our works, in order that they may be in keeping with the faith we profess. We entrust and consecrate to you each and every one of those who make up both the community of the Irish people and the community of the People of God living in this land" ("Homily at Knock Shrine", 30 September 1979)."

6. We are talking about 500-700 liters (100-l50 gallons) of top quality wine. St John stresses the magnificence of the gift produced by the miracle--as he also does at the multiplication of the loaves (Jn 6:12-13). One of the signs of the arrival of the Messiah was abundance; here we have the fulfillment of the ancient prophecies: "the Lord will give what is good, and our land will yield its increase", as Psalm 85:12 proclaims; "the threshing floors shall be full of grain, the vats shall overflow with wine and oil" (Joel 2:24; cf. Amos 9:13-15). This abundance of material goods is a symbol of the supernatural gifts Christ obtains for us through the Redemption: later on St John highlights our Lord's words: "I came that they may have life, and have it abundantly" (Jn 10:10; cf. Rom 5:20).

7. "Up to the brim": the evangelist gives us this further piece of information to emphasize the superabundance of the riches of Redemption and also to show how very precisely the servants did what they were told, as if hinting at the importance of docility in fulfilling the will of God, even in small details.

9-10. Jesus works miracles in a magnificent way; for example, in the multiplication of the loaves and fish (cf. Jn 6:10-13) he feeds five thousand men-- who eat as much as they want--and the left-overs fill twelve baskets. In this present miracle he does not change the water into just any wine but into wine of excellent quality.

The Fathers see in this good wine, kept for the end of the celebrations, and in its abundance, a prefiguring of the crowning of the history of salvation: formerly God sent the patriarchs and prophets, but in the fullness of time he sent his own Son, whose teaching perfects the old Revelation and whose grace far exceeds the expectations of the righteous in the Old Testament. They also have seen, in this good wine coming at the end, the reward and joy of eternal life which God grants to those who desire to follow Christ and who have suffered bitterness and contradiction in this life (cf. St Thomas Aquinas, "Commentary on St John, in loc.").

11. Before he worked this miracle the disciples already believed that Jesus was the Messiah; but they had too earthbound a concept of his salvific mission. St John testifies here that this miracle was the beginning of a new dimension in their faith; it became much deeper. "At Cana, Mary appears once more as the Virgin in prayer: when she tactfully told her Son of a temporal need, she also obtained an effect of grace, namely, that Jesus, in working the first of his 'signs', confirmed his disciples' faith in him" (Paul VI, "Marialis Cultus", 18).

"Why are Mary's prayers so effective with God? The prayers of the saints are prayers of servants, whereas Mary's are a Mother's prayer, whence flows their efficacy and their authority; and since Jesus has immense love for his Mother, she cannot pray without being listened to. [...]

"To understand Mary's great goodness, let us remember what the Gospel says. [...] There was a shortage of wine, which naturally worried the married couple. No one asks the Blessed Virgin to intervene and request her Son to come to the rescue of the couple. But Mary's heart cannot but take pity on the unfortunate couple [...]; it stirs her to act as intercessor and ask her Son for the miracle, even though no one asks her to. [...] If our Lady acted like this without being asked, what would she not have done if they actually asked her to intervene?" (St Alphonsus, "Sunday Sermons", 48).

Source: Daily Word for Reflection—Navarre Bible

11 posted on 01/07/2023 9:00:35 AM PST by fidelis (👈 Under no obligation to respond to rude, ignorant, abusive, bellicose, and obnoxious posts.)
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To: fidelis
Click here to go to the My Catholic Life! Devotional thread for today’s Gospel Reading
12 posted on 01/07/2023 9:03:04 AM PST by fidelis (👈 Under no obligation to respond to rude, ignorant, abusive, bellicose, and obnoxious posts.)
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