Catholic Caucus: Daily Mass Readings 27-January-2023

Mark
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Mark 4
26.	And he said: So is the kingdom of God, as if a man should cast seed into the earth,	Et dicebat : Sic est regnum Dei, quemadmodum si homo jaciat sementem in terram,	και ελεγεν ουτως εστιν η βασιλεια του θεου ως εαν ανθρωπος βαλη τον σπορον επι της γης
27.	And should sleep, and rise, night and day, and the seed should spring, and grow up whilst he knoweth not.	et dormiat, et exsurgat nocte et die, et semen germinet, et increscat dum nescit ille.	και καθευδη και εγειρηται νυκτα και ημεραν και ο σπορος βλαστανη και μηκυνηται ως ουκ οιδεν αυτος
28.	For the earth of itself bringeth forth fruit, first the blade, then the ear, afterwards the full corn in the ear.	Ultro enim terra fructificat, primum herbam, deinde spicam, deinde plenum frumentum in spica.	αυτοματη γαρ η γη καρποφορει πρωτον χορτον ειτα σταχυν ειτα πληρη σιτον εν τω σταχυι
29.	And when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.	Et cum producerit fructus, statim mittit falcem, quoniam adsit messis.	οταν δε παραδω ο καρπος ευθεως αποστελλει το δρεπανον οτι παρεστηκεν ο θερισμος
30.	And he said: To what shall we liken the kingdom of God? or to what parable shall we compare it?	Et dicebat : Cui assimilabimus regnum Dei ? aut cui parabolæ comparabimus illud ?	και ελεγεν τινι ομοιωσωμεν την βασιλειαν του θεου η εν ποια παραβολη παραβαλωμεν αυτην
31.	It is as a grain of mustard seed: which when it is sown in the earth, is less than all the seeds that are in the earth:	Sicut granum sinapis, quod cum seminatum fuerit in terra, minus est omnibus seminibus, quæ sunt in terra :	ως κοκκον σιναπεως ος οταν σπαρη επι της γης μικροτερος παντων των σπερματων εστιν των επι της γης
32.	And when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches, so that the birds of the air may dwell under the shadow thereof.	et cum seminatum fuerit, ascendit, et fit majus omnibus oleribus, et facit ramos magnos, ita ut possint sub umbra ejus aves cæli habitare.	και οταν σπαρη αναβαινει και γινεται παντων των λαχανων μειζων και ποιει κλαδους μεγαλους ωστε δυνασθαι υπο την σκιαν αυτου τα πετεινα του ουρανου κατασκηνουν
33.	And with many such parables, he spoke to them the word, according as they were able to hear.	Et talibus multis parabolis loquebatur eis verbum, prout poterant audire :	και τοιαυταις παραβολαις πολλαις ελαλει αυτοις τον λογον καθως εδυναντο ακουειν
34.	And without parable he did not speak unto them; but apart, he explained all things to his disciples.	sine parabola autem non loquebatur eis : seorsum autem discipulis suis disserebat omnia.	χωρις δε παραβολης ουκ ελαλει αυτοις κατ ιδιαν δε τοις μαθηταις αυτου επελυεν παντα

Catena Aurea by St. Thomas Aguinas

Mark CHAP. 4

4:26–29

26. And he said, So is the kingdom of God, as if a man should cast seed into the ground;

27. And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how.

28. For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear.

29. But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.

PSEUDO-CHRYSOSTOM. (Vict. Ant. e Cat. in Marc.) A parable occurred, a little above, about the three seeds which perished in various ways, and the one which was saved; in which last He also shews three differences, according to the proportion of faith and practice. Here, however, He puts forth a parable concerning those only who are saved. Wherefore it is said, And he said, So is the kingdom of God, as if a man should cast seed into the ground, &c.

PSEUDO-JEROME. The kingdom of God is the Church, which is ruled by God, and herself rules over men, and treads down the powers which are contrary to her, and all wickedness.

PSEUDO-CHRYSOSTOM. (Vict. Ant. e Cat. in Marc.) Or else He calls by the name of kingdom of God, faith in Him, and in the economy of His Incarnation; which kingdom indeed is as if a man should throw seed. For He Himself being God and the Son of God, having without change been made man, has cast seed upon the earth, that is, He has enlightened the whole world by the word of divine knowledge.

PSEUDO-JEROME. For the seed is the word of life, the ground is the human heart, and the sleep of the man means the death of the Saviour. The seed springs up night and day, because after the sleep of Christ, the number of Christians, through calamity and prosperity, continued to flourish more and more in faith, and to wax greater in deed.

PSEUDO-CHRYSOSTOM. (Vict. Ant. e Cat. in Marc.) Or Christ Himself is the man who rises, for He sat waiting with patience, that they who received seed should bear fruit. He rises, that is, by the word of His love, He makes us grow to the bringing forth fruit, by the armour of righteousness on the right hand, by which is meant the day, and on the left, by which is meant the night of persecution; for by these the seed springs up, and does not wither. (2 Cor. 6:7)

THEOPHYLACT. Or else Christ sleeps, that is, ascends into heaven, where, though He seem to sleep, yet He rises by night, when through temptations He raises us up to the knowledge of Himself; and in the day time, when on account of our prayers, He sets in order our salvation.

PSEUDO-JEROME. But when He says, He knoweth not how, He is speaking in a figure; that is, He does not make known to us, who amongst us will produce fruit unto the end.

PSEUDO-CHRYSOSTOM. (Vict. Ant. e Cat. in Marc.) Or else He says, He knoweth not, that He may shew the free-will of those who receive the word, for He commits a work to our will, and does not work the whole Himself alone, lest the good should seem involuntary. For the earth brings forth fruits of its own accord, that is, she is brought to bear fruit without being compelled by a necessity contrary to her will. First the blade.

PSEUDO-JEROME. That is, fear. For the fear of God is the beginning of wisdom. Then the full corn in the ear; (Ps. 111:10. Rom. 13:8) that is, charity, for charity is the fulfilling of the Law.

PSEUDO-CHRYSOSTOM. (Vict. Ant. e Cat. in Marc.) Or, first it produces the blade, in the law of nature, by degrees growing up to advancement; afterwards it brings forth the ears, which are to be collected into a bundle, and to be offered on an altar to the Lord, that is, in the law of Moses; afterwards the full-fruit, in the Gospel. Or because we must not only put forth leaves by obedience, but also learn prudence, and, like the stalk of corn, remain upright without minding the winds which blow us about. We must also take heed to our soul by a diligent recollection, that, like the ears, we may bear fruit, that is, shew forth the perfect operation of virtue.

THEOPHYLACT. For we put forth the blade, when we shew a principle of good; then the ear, when we can resist temptations; then comes the fruit, when a man works something perfect. It goes on: and when it has brought forth the fruit, immediately he sendeth the sickle, because the harvest is come.

PSEUDO-JEROME. The sickle is death or the judgment, which cuts down all things; the harvest is the end of the world.

GREGORY. (in Ezech. 2. Hom. 3) Or else; Man casts seed into the ground, when he places a good intention in his heart; and he sleeps, when he already rests in the hope which attends on a good work. But he rises night and day, because he advances amidst prosperity and adversity, though he knows it not, for he is as yet unable to measure his increase, and yet virtue, once conceived, goes on increasing. When therefore we conceive good desires, we put seed into the ground; when we begin to work rightly, we are the blade. When we increase to the perfection of good works, we arrive at the ear; when we are firmly fixed in the perfection of the same working, we already put forth the full corn in the ear.

Catena Aurea Mark 4

St. Angela Merici

Feast day: Jan 27

Angela Merici, foundress of the Ursuline Sisters, was born in the small Italian town of Desenzano on the shore of Lake Garda in 1474.

As a young girl, Angela lost in succession her sister and both of her parents. She went to live with a wealthy uncle in the town of Salo where, without benefit of formal schooling, Angela grew in poise, wisdom, and grace.

The age in which Angela lived and worked (the 16th Century), was a time which saw great suffering on the part of the poor in society. Injustices were carried on in the name of the government and the Church, which left many people both spiritually and materially powerless and hungry. The corruption of moral values left families split and hurting. Wars among nations and the Italian city-states left towns in ruins.

In 1516, Angela came to live in the town of Brescia, Italy. Here she became a friend of the wealthy nobles of the day and a servant of the poor and suffering. Angela spent her days in prayer and fasting and service. Her reputation spread and her advice was sought by both young and old, rich and poor, religious and secular, male and female. But still, Angela had not yet brought her vision to fruition.

After visiting the Holy Land, where she reportedly lost her sight, Angela returned to Brescia, which had become a haven for refugees from the many wars then wracking Italy. There she gathered around her a group of women who looked toward Angela as an inspirational leader and as a model of apostolic charity. It was these women, many of them daughters of the wealthy, some orphans themselves, who formed the nucleus of Angela's Company of St. Ursula. Angela named her company after St. Ursula because she regarded her as a model of consecrated virginity.

Angela and her original company worked out details of the rule of prayer, and promises, and practices by which they were to live. The Ursulines opened orphanages and schools. In 1535, the Institute of St. Ursula was formally recognized by the Pope and Angela was accorded the title of foundress.

During the five remaining years of her life, Angela devoted herself to composing a number of Counsels by which her daughters could happily live. She encouraged them to "live in harmony, united together in one heart and one will. Be bound to one another by the bond of charity, treating each other with respect, helping one another, bearing with one another in Christ Jesus; if you really try to live like this, there is no doubt that the Lord our God will be in your midst."

In 1580, Charles Borromeo, Bishop of Milan, inspired by the work of the Ursulines in Brescia, encouraged the foundation of Ursuline houses in all the dioceses of Northern Italy. Charles also encouraged the Ursulines to live together in community rather than in their own homes. He also exhorted them to publicly profess vows of poverty, chastity, and obedience. These actions formalized Angela's original "company" into a religious order of women.

Angela Merici died on January 27, 1540, and was canonized in 1807.

catholicnewsagency.com

NAVARRE BIBLE COMMENTARY (RSV)

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

From: Hebrews 10:32-39

Motives for Perseverance (Continuation)
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[32] But recall the former days when, after you were enlightened, you endured a hard struggle with sufferings, [33] sometimes being publicly exposed to abuse and affliction, and sometimes being partners with those so treated. [34] For you had compassion on the prisoners, and you joyfully accepted the plundering of your property, since you knew that you yourselves had a better possession and an abiding one. [35] Therefore do not throw away your confidence, which has a great reward. [36] For you have need of endurance, so that you may do the will of God and receive what is promised. [37] "For yet a little while, and the coming one shall come and shall not tarry; [38] but my righteous one shall live by faith, and if he shrinks back, my soul has no pleasure in him." [39] But we are not of those who shrink back and are destroyed, but of those who have faith and keep their souls.

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Commentary:

32-34. A Christian is called to share the persecution which Christ suffered. "A disciple is not above his teacher", our Lord said (cf. Mt 10:22-25; Lk 12:11-12; In 15:18); anyone who wanted to follow him would have to carry his cross (cf. Mt 10:38; 16:24; Mk 8:34; Lk 9:23; 14:27). These words of our Lord have always been borne out in practice. In the Acts of the Apostles we are told of how the Sanhedrin persecuted the Apostles, and of how certain Jews acted against Stephen, and Herod against James and Peter, etc. The early Christians bore these afflictions bravely and even availed of them to spread the faith—first to Samaria, then to Antioch, and later throughout the whole Roman empire. The text here speaks of their courage. It may be thinking of the severe persecution instituted by Nero after the burning of Rome. Given these circumstances, the addressees, and Christians in general, need to keep their baptismal faith, their "enlightenment", intact: they should be mindful of "the former days" and copy those who compete and fight in public not minding that they are making a "public exhibition" of themselves (cf. 1 Cor 4:9).

Undoubtedly the persecution suffered by Christians who were converted from Judaism was severe. They were subject to "abuse" and "affliction", words which point to affronts, insults, ridicule, and treatment typical of religious persecution--confiscation of property, imprisonment and even flogging and other forms of punishment. Our early brethren in the faith not only bore these afflictions but also showed their solidarity and charity by generously sharing the suffering of those who were thrown in prison.

And yet even these persecutions had very good effects (cf. 1 Pet 1:6-9; Jas 1 :3-4), in that they helped the people concerned to be detached from material things and place their hope in divine rewards. In the same type of way, every Christian needs to face up to the difficulties and contradictions he experiences in life.

"Are things going against you? Are you going through a rough time? Say very slowly, as if relishing it, this powerful and courageous prayer: 'May the most just and lovable will of God be done, be fulfilled, be praised and eternally exalted above all things. Amen. Amen.' I assure you that you will find peace" ("The Way", 691).

35-39. The "confidence" mentioned in v. 35 is a translation of a Greek word which refers to the ease and trusting frankness with which a person addresses a good friend or God.

The sacred writer renews his call to endurance in the face of persecution. St John Chrysostom compares the situation of the Christians addressed in this letter with that of an athlete who has won a competition and is now simply waiting for the president of the games to award him the laurels. "From now on there is no further combat; all you must do is hold on to the merit you have won, and you will not lose your reward [...]. No further combat is called for: all that is necessary is perseverance. Just hold out and you will gain your laurels; you have already suffered all you need to obtain them--contentions, chains, pain, loss of property. What more could you have done? All that remains for you to do is wait patiently for the prize to be given you. If there is a delay, it will only be for a short while" ("Hom. on Heb., ad loc.").

Here, as St Thomas comments, endurance refers to two things—the strength that enables one to stay loyal despite persecution, and the assurance of one who is confident of obtaining certain things he does not yet possess. The letter's exhortation to endurance is supported by two quotations from Sacred Scripture. The first, from Isaiah 26:20, is a reminder that God will soon judge the impious; the second from Habakkuk 2:3-4 (also quoted by St Paul in Rom 1:17; Gal 3: 11), announces the coming liberation of the people of Israel. The sacred text accurately prophesied that those Jews who remained faithful to God would be released from captivity in Babylon and survive the experience. Moved by the Holy Spirit, the present writer states that the ancient prophecy has been fulfilled in Christ; he is "the coming one", that is, he will come a second time. Therefore, the Christian should await the outcome of persecution loyally and cheerfully. "Stand your ground like an anvil under the hammer. The mark of a true champion is to stand up to punishment and still come out victorious. It is our duty, particularly when the cause is God's, to accept trials of all kinds, if we ourselves are to be accepted by him" (St Ignatius of Antioch, "Letter to Polycarp", III, 1).

From: Mark 4:26-34

Parables of the Seed and of the Mustard Seed
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[26] And He (Jesus) said, "The Kingdom of God is as if a man should scatter seed upon the ground, [27] and should sleep and rise night and day, and the seed should sprout and grow, he knows not how. [28] The earth produces of itself, first the blade, then the ear, then the full grain in the ear. [29] But when the grain is ripe, at once he puts in the sickle, because the harvest is come."

[30] And He said, "With what can we compare the Kingdom of God, or what parable shall we use for it? [31] It is like a grain of mustard seed, which, when sown upon the ground, is the smallest of all the seeds on earth; [32] yet when it is sown it grows up and becomes the greatest of all shrubs, and puts forth large branches, so that the birds of the air can make nests in its shade."

The End of the Parables Discourse
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[33] With many such parables He spoke the word to them, as they were able to hear it; [34] He did not speak to them without a parable, but privately to His own disciples He explained everything.

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Commentary:

26-29. Farmers spare no effort to prepare the ground for the sowing; but once the grain is sown there is nothing more they can do until the harvest; the grain develops by itself. Our Lord uses this comparison to describe the inner strength that causes the Kingdom of God on earth to grow up to the day of harvest (cf. Joel 3:13 and Revelation 14:15), that is, the day of the Last Judgment.

Jesus is telling His disciples about the Church: the preaching of the Gospel, the generously sown seed, will unfailingly yield its fruit, independently of who sows or who reaps: it is God who gives the growth (cf. 1 Corinthians 3:5-9). It will all happen "he knows not how", without men being fully aware of it. The Kingdom of God also refers to the action of grace in each soul: God silently works a transformation in us, whether we sleep or watch, causing resolutions to take shape in our soul--resolutions to be faithful, to surrender ourselves, to respond to grace--until we reach "mature manhood" (cf. Ephesians 4:13). Even though it is necessary for man to make this effort, the real initiative lies with God, "because it is the Holy Spirit who, with His inspirations, gives a supernatural tone to our thoughts, desires and actions. It is He who leads us to receive Christ's teaching and to assimilate it in a profound way. It is He who gives us the light by which we perceive our personal calling and the strength to carry out all that God expects of us. If we are docile to the Holy Spirit, the image of Christ will be found more and more fully in us, and we will be brought closer every day to God the Father. `For whoever are led by the Spirit of God, they are the children of God' (Romans 8:14)" (St J. Escriva, "Christ Is Passing By", 135).

30-32. The main meaning of this parable has to do with the contrast between the great and the small. The seed of the Kingdom of God on earth is something very tiny to begin with (Luke 12:32; Acts 1:15); but it will grow to be a big tree. Thus we see how the small initial group of disciples grows in the early years of the Church (cf Acts 2:47; 6:7; 12:24), and spreads down the centuries and becomes a great multitude "which no man could number" (Revelation 7:9). This mysterious growth which our Lord refers to also occurs in each soul: "the Kingdom of God is in the midst of you" (Luke 17:21); we can see a prediction of this in the words of Psalm 92:12: "The righteous grow like a cedar in Lebanon." To allow the mercy of God to exalt us, to make us grow, we must make ourselves small, humble (Ezekiel 17:22-24; Luke 18:9-14).

Source: Daily Word for Reflection—Navarre Bible

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Readings at Mass

We are the sort who keep faithful

The kingdom of God is a mustard seed growing into the biggest shrub of all

Christian Art

Catena Aurea by St. Thomas Aguinas

Mark CHAP. 4

St. Angela Merici

Feast day: Jan 27