Skip to comments.Catholic Caucus: Daily Mass Readings 19-February-2023
Posted on 02/19/2023 5:54:30 AM PST by annalex
7th Sunday in Ordinary Time
One of the oldest church altars in Volyn, Ukraine (Museum of the Volyn Icon exhibit)
Readings at Mass
Liturgical Colour: Green. Year: A(I).
You must love your neighbour as yourself
The Lord spoke to Moses; he said: ‘Speak to the whole community of the sons of Israel and say to them:
‘“Be holy, for I, the Lord your God, am holy.
‘“You must not bear hatred for your brother in your heart. You must openly tell him, your neighbour, of his offence; this way you will not take a sin upon yourself. You must not exact vengeance, nor must you bear a grudge against the children of your people. You must love your neighbour as yourself. I am the Lord.”’
The Lord is compassion and love.
My soul, give thanks to the Lord
all my being, bless his holy name.
My soul, give thanks to the Lord
and never forget all his blessings.
The Lord is compassion and love.
It is he who forgives all your guilt,
who heals every one of your ills,
who redeems your life from the grave,
who crowns you with love and compassion.
The Lord is compassion and love.
The Lord is compassion and love,
slow to anger and rich in mercy.
He does not treat us according to our sins
nor repay us according to our faults.
The Lord is compassion and love.
As far as the east is from the west
so far does he remove our sins.
As a father has compassion on his sons,
the Lord has pity on those who fear him.
The Lord is compassion and love.
You belong to Christ and Christ belongs to God
Didn’t you realise that you were God’s temple and that the Spirit of God was living among you? If anybody should destroy the temple of God, God will destroy him, because the temple of God is sacred; and you are that temple.
Make no mistake about it: if any one of you thinks of himself as wise, in the ordinary sense of the word, then he must learn to be a fool before he really can be wise. Why? Because the wisdom of this world is foolishness to God. As scripture says: The Lord knows wise men’s thoughts: he knows how useless they are; or again: God is not convinced by the arguments of the wise. So there is nothing to boast about in anything human: Paul, Apollos, Cephas, the world, life and death, the present and the future, are all your servants; but you belong to Christ and Christ belongs to God.
If anyone loves me he will keep my word,
and my Father will love him,
and we shall come to him.
Whenever anyone obeys what Christ has said,
God’s love comes to perfection in him.
Love your enemies
Jesus said to his disciples: ‘You have learnt how it was said: Eye for eye and tooth for tooth. But I say this to you: offer the wicked man no resistance. On the contrary, if anyone hits you on the right cheek, offer him the other as well; if a man takes you to law and would have your tunic, let him have your cloak as well. And if anyone orders you to go one mile, go two miles with him. Give to anyone who asks, and if anyone wants to borrow, do not turn away.
‘You have learnt how it was said: You must love your neighbour and hate your enemy. But I say this to you: love your enemies and pray for those who persecute you; in this way you will be sons of your Father in heaven, for he causes his sun to rise on bad men as well as good, and his rain to fall on honest and dishonest men alike. For if you love those who love you, what right have you to claim any credit? Even the tax collectors do as much, do they not? And if you save your greetings for your brothers, are you doing anything exceptional? Even the pagans do as much, do they not? You must therefore be perfect just as your heavenly Father is perfect.’
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; mt5; ordinarytime; prayer
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|English: Douay-Rheims||Latin: Vulgata Clementina||Greek NT: Byzantine/Majority Text (2000)|
|38.||You have heard that it hath been said, An eye for an eye, and a tooth for a tooth.||Audistis quia dictum est : Oculum pro oculo, et dentem pro dente.||ηκουσατε οτι ερρεθη οφθαλμον αντι οφθαλμου και οδοντα αντι οδοντος|
|39.||But I say to you not to resist evil: but if one strike thee on thy right cheek, turn to him also the other:||Ego autem dico vobis, non resistere malo : sed si quis te percusserit in dexteram maxillam tuam, præbe illi et alteram :||εγω δε λεγω υμιν μη αντιστηναι τω πονηρω αλλ οστις σε ραπισει επι την δεξιαν [σου] σιαγονα στρεψον αυτω και την αλλην|
|40.||And if a man will contend with thee in judgment, and take away thy coat, let go thy cloak also unto him.||et ei, qui vult tecum judicio contendere, et tunicam tuam tollere, dimitte ei et pallium :||και τω θελοντι σοι κριθηναι και τον χιτωνα σου λαβειν αφες αυτω και το ιματιον|
|41.||And whosoever will force thee one mile, go with him other two,||et quicumque te angariaverit mille passus, vade cum illo et alia duo.||και οστις σε αγγαρευσει μιλιον εν υπαγε μετ αυτου δυο|
|42.||Give to him that asketh of thee and from him that would borrow of thee turn not away.||Qui petit a te, da ei : et volenti mutuari a te, ne avertaris.||τω αιτουντι σε διδου και τον θελοντα απο σου δανεισασθαι μη αποστραφης|
|43.||You have heard that it hath been said, Thou shalt love thy neighbor, and hate thy enemy.||Audistis quia dictum est : Diliges proximum tuum, et odio habebis inimicum tuum.||ηκουσατε οτι ερρεθη αγαπησεις τον πλησιον σου και μισησεις τον εχθρον σου|
|44.||But I say to you, Love your enemies: do good to them that hate you: and pray for them that persecute and calumniate you:||Ego autem dico vobis : Diligite inimicos vestros, benefacite his qui oderunt vos, et orate pro persequentibus et calumniantibus vos :||εγω δε λεγω υμιν αγαπατε τους εχθρους υμων ευλογειτε τους καταρωμενους υμας καλως ποιειτε τοις μισουσιν υμας και προσευχεσθε υπερ των επηρεαζοντων υμας και διωκοντων υμας|
|45.||That you may be the children of your Father who is in heaven, who maketh his sun to rise upon the good, and bad, and raineth upon the just and the unjust.||ut sitis filii Patris vestri, qui in cælis est : qui solem suum oriri facit super bonos et malos : et pluit super justos et injustos.||οπως γενησθε υιοι του πατρος υμων του εν [τοις] ουρανοις οτι τον ηλιον αυτου ανατελλει επι πονηρους και αγαθους και βρεχει επι δικαιους και αδικους|
|46.||For if you love them that love you, what reward shall you have? do not even the publicans this?||Si enim diligitis eos qui vos diligunt, quam mercedem habebitis ? nonne et publicani hoc faciunt ?||εαν γαρ αγαπησητε τους αγαπωντας υμας τινα μισθον εχετε ουχι και οι τελωναι το αυτο ποιουσιν|
|47.||And if you salute your brethren only, what do you more? do not also the heathens this?||Et si salutaveritis fratres vestros tantum, quid amplius facitis ? nonne et ethnici hoc faciunt ?||και εαν ασπασησθε τους φιλους υμων μονον τι περισσον ποιειτε ουχι και οι τελωναι ουτως ποιουσιν|
|48.||Be you therefore perfect, as also your heavenly Father is perfect.||Estote ergo vos perfecti, sicut et Pater vester cælestis perfectus est.||εσεσθε ουν υμεις τελειοι ωσπερ ο πατηρ υμων ο εν τοις ουρανοις τελειος εστιν|
Saint Barbatus was born in the territory of Benevento in Italy, toward the end of the pontificate of Saint Gregory the Great, in the beginning of the seventh century. His parents gave him a Christian education, and Barbatus in his youth laid the foundation of the eminent sanctity which recommends him to our veneration. The innocence, simplicity, and purity of his manners, and his extraordinary progress in all virtues, qualified him for the service of the altar, to which he was admitted by receiving Holy Orders as soon as the canons of the Church would allow it. He was immediately employed by his bishop in preaching, for which he had an extraordinary talent, and, after some time, made parish priest of Saint Basil's Church in Morcona, a town near Benevento.
His parishioners were steeled in their irregularities, and they treated him as a disturber of their peace, persecuting him with the utmost violence. Finding their malice conquered by his patience and humility, and his character shining still more brightly, they had recourse to slander. Here their virulence and success was such that their bishop was obliged to withdraw his charitable endeavors among them. Barbatus returned to Benevento, where he was received with joy.
When Saint Barbatus entered upon his ministry in that city, the Christians themselves still retained many idolatrous superstitions, which their duke, Prince Romuald, authorized by his example. They expressed a religious veneration for a golden viper and prostrated themselves before it; they also paid superstitious honors to a tree, in ceremonies ending in public games. Saint Barbatus preached zealously against these abuses. Finally he roused the attention of the people by foretelling the distress and the calamities which their city was to suffer from the army of the Emperor Constans, who, landing soon afterwards in Italy, laid siege to Benevento. The bishop of Benevento died during the siege, and after public tranquility was restored, it was Saint Barbatus who was consecrated bishop to replace him, in March of 663.
Invested with the episcopal character, Saint Barbatus pursued and completed the good work he had so fittingly begun, and destroyed every trace of superstition in the entire state. After nineteen years of these labors he died on February 29, 682, being about seventy years old.
Reflection. Saint Augustine says, When the enemy has been cast out of your hearts, renounce him not only in word but in works; not only by the sound of the lips, but in every act of your life.
Ad Majorem Dei Gloriam (To the Greater Glory of God)
From: Leviticus 19:1-2; 11-18
Moral and Religious Duties
 And the Lord said to Moses,  "Say to all the congregation of the people of Israel, You shall be holy; for I the Lord am holy.
 "You shall not hate your brother in your heart, but you shall reason with your neighbor, lest you bear sin because of him.  You shall not take vengeance or bear grudge against the sons of your own people, but you shall love your neighbor as yourself: I am the Lord."
19:1-37. The holiness asked of the Israelites is much more than merely ritual holiness. As in 20:26, the exhortation, made to them is based on the highest possible reason--the fact that the Lord is holy. The injunction to honor parents, as also the obligation to keep the sabbath and the prohibition on idolatry, are commandments of the Decalogue already spelled out in Exodus 20:3-4, 12; 21:15, 17. The rules about peace offerings were covered in Leviticus 7:11-15, and the rules to protect the weaker members of society are repeated on a number of occasions (cf. 23:22; Deut 24:19:22).
Verse 2 ("You shall be holy, for I the Lord your God am holy": cf. also 20:26) and v. 18 ("you shall love your neighbor as yourself: I am the Lord": cf. also 19:33-34) sum up the entire ethic of Leviticus and indeed of the whole Law of God. Jesus himself says this, as reported in Matthew 22:34-40 (parallel texts in Mk 12:28-31 and Luke 10:25-28): "When the Pharisees heard that he had silenced the Sadducees, they came together. And one of them, a lawyer, asked him a question, to test him. 'Teacher, which is the great commandment in the law?' And he said to him, 'You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the great and first commandment. And a second is like it, You shall love your neighbor as yourself. On these two commandments depend all the law and the prophets' " (Mt 22:34-40).
Apostolic Ministry (Continuation)
 Let no one deceive himself. If anyone among you thinks that he is wise in this age, let him become a fool that he may become wise.  For the wisdom of this world is folly with God. For it is written, "He catches the wise in their craftiness,"  and again, "The Lord knows that the thoughts of the wise are futile."  So let no one boast of men. For all things are yours,  whether Paul or Apollos or Cephas or the world or life or death or the present or the future, all are yours;  and you are Christ's; and Christ is God's.
16-17. These words apply to the individual Christian, and to the Church as a whole (cf. note on 1 Corinthians 3:9). The simile of the Church as God's temple, frequently used by St. Paul (cf. 1 Corinthians 6:19-20; 2 Corinthians 6:16), shows that the Holy Trinity dwells in the soul in grace. As [Pope] Leo XIII reminds us, by means of grace God dwells in the just soul as in a temple, in a special and intimate manner" ("Divinum Illud Munus" 10). Although this indwelling is attributed to the Holy Spirit (cf. John 14:17; 1 Corinthians 6:19), it really comes about through the presence of the Three Persons of the Blessed Trinity, because all actions of God which terminate outside God Himself (activities "ad extra") are to be seen as actions of the one, unique divine nature.
This sublime mystery which we could never have suspected, was revealed by Jesus Christ Himself: "The Spirit of truth [...] dwells with you, and will be in you [...]. If a man loves me, he will keep My word and My Father will love him, and We will come to him, and make Our home with him" (John 14:17-23). Although this is a matter which we never plumb in this life, some light is thrown on it if we remember that "the Divine Persons are said to inhabit as much as they are present to intellectual creatures in a way that transcends human comprehension, and are known and loved (cf. "Summa Theologiae", I, q. 43, a. 3) by them, yet in a way that is unique, purely supernatural, and in the deepest sanctuary of the soul" (Pope Pius XII, "Mystici Corporis, Dz-Sch", 35).
Reflection on this wonderful fact will help us to realize how extremely important it is to live in the grace of God, and to have a horror of mortal sin, which "destroys God's temple," depriving the soul of God's grace and friendship.
Moreover, through this indwelling a human being begins to receiving an inkling of what the Beatific Vision--Heaven--will be like, for "this admirable union [of indwelling] differs only by virtue of man's [present] condition and state from union whereby God fills the blessed [in Heaven]" ("Divinum Illud Munus", 11).
The presence of the Trinity in the soul in grace invites the Christian to try to have a more personal and direct relationship with God, whom we can seek at every moment in the depths of our souls: "Get to know the Holy Spirit, the Great Stranger, on whom depends your sanctification. Don't forget that you are God's temple. The Advocate is in the center of your soul: listen to Him and be docile to His inspirations" (St J. Escriva, "The Way", 57).
18-20. As an application of his teaching about true wisdom, St Paul shows Christians that the worst kind of foolishness is that of thinking one is wise when one in fact is not. He uses two biblical quotations (Job 5:13; Ps 94:11) as a gloss to prove that an exclusively human approach is always doomed to failure.
Christians, therefore, are wiser the more they identify their desires with the plan God has for each; that is, the more supernatural their outlook on life is: "We must learn to acquire the divine measure of things, never losing our supernatural outlook, and realizing that Jesus makes use also of our weaknesses to reveal his glory. So, whenever your conscience feels the stirrings of self-love, of weariness, of discouragement, or the weight of your passions, you must react immediately and listen to the Master, without letting the sad truth about our lives frighten us, because as long as we live our personal failings will always be with us" (St J. Escriva, "Friends of God", 194).
21-23. One consequence of the defective wisdom which St Paul spoke about in the preceding verses is the Corinthians' desire to seize on one particular teacher. They have forgotten that all ministers are there to serve the faithful (v. 5). In fact, the Apostle tells them, it is not only the teachers that are theirs: "all things are yours." This clearly emphasizes the great dignity involved in being a Christian: by being an adoptive son of God, a brother of Jesus Christ, the Christian has a share in Christ's lordship over the universe (cf. 1 Corinthians 15:24-28), and is the master of all creation (cf. 2 Cor 6:10), through which he should move with a certain proprietorial feeling, called as he is to live in the freedom of the glory of the sons of God (cf. Rom 8:21), a freedom which God has won for him (cf. Gal 4:31). Human factions and dissensions of the type that have arisen among the Corinthians show that they have forgotten all this and therefore their sense of vocation has become impoverished. The Christian belongs to Christ alone: he has only one master, Christ. "Mine are the heavens and mine is the earth", St John of the Cross explains; "mine are the people, the righteous are mine and the Mother of God, and all things are mine; and God himself is mine and for me, for Christ is mine and all for me. What, then, do you ask for and seek, my soul? All this is yours, and it is all for you. Do not despise yourself, do not despise the crumbs that fall from your Father's table" ("A Prayer of the Soul Enkindled by Love").
The Apostle's words also remind us of the love and respect that man should have for created things, which God has entrusted to him (cf. Vatican II, "Gaudium Et Spes", 37). "The world is not evil," St J. Escriva reminds us "for it has come from God's hands; it is his creation; Yahweh looked upon it and saw that it was good (cf. Gen 1:7ff). We ourselves, mankind, make it evil and ugly with our sins and infidelities [...] our age needs to give back to matter and to the most trivial occurrences and situations their noble and original meaning. It needs to restore them to the service of the Kingdom of God, to spiritualize them, turning them into a means and an opportunity for a continuous meeting with Jesus Christ [...]. It is understandable that the Apostle should write: 'all things are yours, you are Christ's and Christ is God's (1 Cor 3:22-23). We have here an ascending movement which the Holy Spirit, infused in our hearts, wants to call forth from this world, upwards from the earth to the glory of the Lord" ("Conversations", 114-115).
Jesus and His Teaching, the Fulfillment of the Law (Continuation)
(Jesus said to His disciples,)  "You have heard that it was said, `An eye for an eye and a tooth for a tooth.'  But I say to you, Do not resist one who is evil. But if any one strikes you on the right cheek, turn to him the other also;  and if any one would sue you and take your coat, let him have your cloak as well;  and if any one forces you to go one mile, go with him two miles.  Give to him who begs from you, and do not refuse him who would borrow from you."
 "You have heard that it was said, `You shall love your neighbor and hate your enemy.'  But I say to you, Love your enemies and pray for those who persecute you.  So that you may be sons of your Father who is in Heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust.  For if you love those who love you, what reward have you? Do not even the tax collectors do the same?  And if you salute only your brethren, what more are you doing than others? Do not even the Gentiles do the same?  You, therefore, must be perfect, as your Heavenly Father is perfect."
38-42. Among the Semites, from whom the Israelites stemmed, the law of vengeance ruled. It led to interminable strife, and countless crimes. In the early centuries of the chosen people, the law of retaliation was recognized as an ethical advance, socially and legally: no punishment could exceed the crime, and any punitive retaliation was outlawed. In this way, the honor of the clans and families was satisfied, and endless feuds avoided.
As far as New Testament morality is concerned, Jesus establishes a definitive advance: a sense of forgiveness and absence of pride play an essential role. Every legal framework for combating evil in the world, every reasonable defense of personal rights, should be based on this morality. The three last verses refer to mutual charity among the children of the Kingdom, a charity which presupposes and deeply imbues justice.
43. The first part of this verse--"You shall love your neighbor"--is to be found in Leviticus 19:18. The second part--"hate your enemy"—is not to be found in the Law of Moses. However, Jesus' words refer to a widespread rabbinical interpretation which understood "neighbors" as meaning "Israelites". Our Lord corrects this misinterpretation of the Law: for Him everyone is our neighbor (cf. the parable of the Good Samaritan in Luke 10:25-37).
43-47. This passage sums up the teaching which precedes it. Our Lord goes so far as to say that a Christian has no personal enemies. His only enemy is evil as such--sin--but not the sinner. Jesus Himself puts this into practice with those who crucified Him, and He continues to act in the same way towards sinners who rebel against Him and despise Him. Consequently, the saints have always followed His example--like St. Stephen, the first martyr, who prayed for those who were putting him to death. This is the apex of Christian perfection--to love, and pray for, even those who persecute us and calumniate us. It is the distinguishing mark of the children of God.
46. "Tax collectors": the Roman empire had no officials of its own for the collection of taxes: in each country it used local people for this purpose. These were free to engage agents (hence we find reference to "chief tax collectors": cf. Luke 19:2). The global amount of tax for each region was specified by the Roman authorities; the tax collectors levied more than this amount, keeping the surplus for themselves: this led them to act rather arbitrarily, which was why the people hated them. In the case of the Jews, insult was added to injury by the fact that the chosen people were being exploited by Gentiles.
48. Verse 48 is, in a sense, a summary of the teaching in this entire chapter, including the Beatitudes. Strictly speaking, it is quite impossible for a created being to be as perfect as God.
What our Lord means here is that God's own perfection should be the model which every faithful Christian tries to follow, even though he realizes that there is an infinite distance between himself and his Creator. However, this does not reduce the force of this commandment; it sheds more light on it. It is a difficult commandment to live up to, but along with this we must take account of the enormous help grace gives us to go so far as to tend towards divine perfection. Certainly, perfection which we should imitate does not refer to the power and wisdom of God, which are totally beyond our scope; here the context seems to refer primarily to love and mercy. Along the same lines, St. Luke quotes these words of our Lord: "Be merciful, even as your Father is merciful" (Luke 6:36; cf. note on Luke 6:20-49).
Clearly, the "universal call to holiness" is not a recommendation but a commandment of Jesus Christ.
"Your duty is to sanctify yourself. Yes, even you. Who thinks that this task is only for priests and religious? To everyone, without exception, our Lord said: `Be ye perfect, as My Heavenly Father is perfect'" (St J. Escriva, "The Way", 291). This teaching is sanctioned by chapter 5 of Vatican II's Constitution "Lumen Gentium", where it says (40): "The Lord Jesus, divine teacher and model of all perfection, preached holiness of life (of which He is the author and maker) to each and every one of His disciples without distinction: `You, therefore, must be perfect, as your Heavenly Father is perfect' [...]. It is therefore quite clear that all Christians in any state or walk of life are called to the fullness of Christian life and to the perfection of love, and by this holiness a more human manner of life is fostered also in earthly society."
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