Catholic Caucus: Daily Mass Readings 28-May-2024

Mark
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Mark 10
28.	And Peter began to say unto him: Behold, we have left all things, and have followed thee.	Et cœpit ei Petrus dicere : Ecce nos dimisimus omnia, et secuti sumus te.	ηρξατο ο πετρος λεγειν αυτω ιδου ημεις αφηκαμεν παντα και ηκολουθησαμεν σοι
29.	Jesus answering, said: Amen I say to you, there is no man who hath left house or brethren, or sisters, or father, or mother, or children, or lands, for my sake and for the gospel,	Respondens Jesus, ait : Amen dico vobis : Nemo est qui reliquerit domum, aut fratres, aut sorores, aut patrem, aut matrem, aut filios, aut agros propter me et propter Evangelium,	αποκριθεις [δε] ο ιησους ειπεν αμην λεγω υμιν ουδεις εστιν ος αφηκεν οικιαν η αδελφους η αδελφας η πατερα η μητερα η γυναικα η τεκνα η αγρους ενεκεν εμου και [ενεκεν] του ευαγγελιου
30.	Who shall not receive an hundred times as much, now in this time; houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions: and in the world to come life everlasting.	qui non accipiat centies tantum, nunc in tempore hoc : domos, et fratres, et sorores, et matres, et filios, et agros, cum persecutionibus, et in sæculo futuro vitam æternam.	εαν μη λαβη εκατονταπλασιονα νυν εν τω καιρω τουτω οικιας και αδελφους και αδελφας και μητερας και τεκνα και αγρους μετα διωγμων και εν τω αιωνι τω ερχομενω ζωην αιωνιον
31.	But many that are first, shall be last: and the last, first.	Multi autem erunt primi novissimi, et novissimi primi.	πολλοι δε εσονται πρωτοι εσχατοι και [οι] εσχατοι πρωτοι

Catena Aurea by St. Thomas Aguinas

10:28–31

28. Then Peter began to say unto him, Lo, we have left all, and have followed thee.

29. And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the Gospel’s,

30. But he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life.

31. But many that are first shall be last; and the last first.

GLOSS. (non occ.) Because the youth, on hearing the advice of our Saviour concerning the casting away of his goods, had gone away sorrowful, the disciples of Christ, who had already fulfilled the foregoing precept, began to question Him concerning their reward, thinking that they had done a great thing, since the young man, who had fulfilled the commandments of the law, had not been able to hear it without sadness. Wherefore Peter questions the Lord for himself and the others, in these words, Then Peter began to say unto him, Lo, we have left all, and have followed thee.

THEOPHYLACT. Although Peter had left but few things, still he calls these his all; for even a few things keep us by the bond of affection, so that he shall be beatified who leaves a few things.

BEDE. (ubi sup.) And because it is not sufficient to have left all, he adds that which makes up perfection, and have followed thee. As if he said, We have done what Thou hast commanded. What reward therefore wilt Thou give us?1 But while Peter asks only concerning the disciples, our Lord makes a general answer; wherefore it goes on: Jesus answered and said, Verily I say unto you, There is no one that hath left house, or brethren, or sisters, or father, or mother, or children, or lands. But in saying this, He does not mean that we should leave our fathers, without helping them, or that we should separate ourselves from our wives; but He instructs us to prefer the glory of God to the things of this world.

CHRYSOSTOM. (Hom. in Matt. 64) But it seems to me that by these words He intended covertly to proclaim that there were to be persecutions, as it would come to pass that many fathers would allure their sons to impiety, and many wives their husbands.1 Again He delays not to say, for my name’s sake and the Gospel’s, as Mark says, or for the kingdom of God, as Luke says; the name of Christ is the power of the Gospel, and of His kingdom; for the Gospel is received in the name of Jesus Christ, and the kingdom is made known, and comes by His name.

BEDE. Some, however, taking occasion from this saying, in which it is announced that he shall receive an hundredfold now in this time, teach that Jewish fable of a thousand years after the resurrection of the just, when all that we have left for the Lord’s sake is to be restored with manifold usury, besides which we are to receive the crown of everlasting life. These persons do not perceive, that although the promise in other respects be honourable, yet in the hundred wives, which the other Evangelists mention, its foulness is made manifest: particularly when the Lord testifies that there shall be no marriage in the resurrection, and asserts that those things which are put away from us for His sake are to be received again in this life with persecutions, which, as they affirm, will not take place in their thousand yearss.

PSEUDO-CHRYSOSTOM. (Cat. in Marc. Oxon.) This hundredfold reward therefore must be in participation, not in possession, for the Lord fulfilled this to them not carnally, but spiritually.

THEOPHYLACT. For a wife is busied in a house about her husband’s food and raiment. See also how this is the case with the Apostles; for many women busied themselves about their food and their clothing, and ministered unto them. In like manner the Apostles had many fathers and mothers, that is, persons who loved them; as Peter, for instance, leaving one house, had afterwards the houses of all the disciples. And what is more wonderful, they are to be persecuted and oppressed, for it is with persecutions that the Saints are to possess all things, for which reason there follows, But many that are first shall be last, and the last first. For the Pharisees who were first became the last; but those who left all and followed Christ were last in this world through tribulation and persecutions, but shall be first by the hope which is in God.

BEDE. (ubi sup.) This which is here said, shall receive an hundredfold, may be understood in a higher sense1. For the number a hundred which is reckoned by changing from the left to the right hand, although it has the same appearance in the bending of the fingers as the ten had on the left, nevertheless is increased to a much greater quantity. This means, that all who have despised temporal things for the sake of the kingdom of heaven through undoubting faith, taste the joy of the same kingdom in this life which is full of persecutions, and in the expectation of the heavenly country, which is signified by the right hand, have a share in the happiness of all the elect. But because all do not accomplish a virtuous course of life with the same ardour as they began it, it is presently added, But many that are first shall be last, and the last first; for we daily see many persons who, remaining in a lay habit, are eminent for their meritorious life; but others, who from their youth have been ardent in a spiritual profession, at last wither away in the sloth of ease, and with a lazy folly finish in the flesh, what they had begun in the Spirit.

Catena Aurea Mark 10

SAINT BERNARD OF MONTJOUX

Feast Day May 28

Patronage Skiers, Skateboarders, Mountain Climbers, Backpackers, Alps

When he had received his education, he decided to devote himself to the service of the Church and refused an honorable marriage proposed by his father. A popular story is that he fled from his castle the night before his arranged wedding, and threw himself from an upper window. He was captured by Angels and lowered gently to the ground, 40 feet below. He placed himself under the director of Peter, the Archdeacon of Aosta. It was under Peter’s guidance that he rapidly progressed in his faith, and Bernard was ordained a Priest. Because of his learning and heroic virtue, he was appointed to succeed his mentor as Archdeacon of the Cathedral, duties included being in charge of the government of the Diocese, and he worked directly under the Bishop. Bernard was disturbed by seeing the old pagan ways continue among the people of the Alps, and devoted himself to their conversion. For forty-two years he continued to preach the Gospel to these people and even into many other areas, effecting numerous conversions. He was said to have worked many miracles.

It is for another reason, however, that Bernard’s name will forever be famous in history. Since the most ancient times there has been a path across the Pennine Alps. This lead from the Valley of Aosta to the Swiss Canton of Valais. The traditional route of this pass is covered with perpetual snow from seven to eight feet deep, with drifts of snow sometimes accumulating to the height of forty plus feet. This pass was extremely dangerous, especially in the springtime with the threat of avalanches, and French and German pilgrims on their way to Rome often used it. His position in his office as the Archdeacon, Bernard had the duties of caring for the poor and travelers. For their convenience and protection, Bernard founded a Canonry and Hospice at the highest point of the pass, 8,000 feet above sea level, in the year 1050. This site now bears his name. Within a few years, he established another Hospice on the Little St. Bernard Pass, a mountain saddle in the Graian Alps, 7, 076 feet above sea level. Both of these were placed in the care of the communities of the Canons Regular, after Papal approval had been obtained by Bernard during a visit to Rome. The new community was placed under the patronage of St. Nicholas of Myra, patron saint of travelers.

St. Bernard died in June 1081 in the Imperial Free City of Novara and was interred in the monastery of St. Lawrence. These Hospices were renowned for the generous hospitality extended to all travelers over the Great and Little St. Bernard Passes, so called in honor of the founder of these charitable institutions. At all seasons of the year, but especially during heavy snow storms, the Canons were accompanied by their well trained dogs, the common herding dogs of Valais, St. Bernards. They would go out in search of victims who might have succumbed to the severity of the weather, or needed assistance. They offered food, clothing, and shelter to the unfortunate travelers and took care of the dead. They depended on gifts and collections for sustainability. As of 2012, the Congregation consisted of about 35 Professed Members, the majority of them live at the Hospice while providing pastoral care to neighboring parishes. St. Bernard dogs are still used on the site as pets, while helicopters are used in rescue operations. St. Bernard was venerated from the 12th century, but was not formally canonized until 1681 by Pope Innocent XI. Pope Pius XI confirmed St. Bernard as the patron saint of the Alps in 1923.

Practical Take Away

St. Bernard of Montjoux, also known as St. Bernard of Menthon, was the founder of the famed Hospice, which served the travelers for nearly 1,000 years. He was also the founder of the Congregation of the Canons Regular, which has served it throughout that history. It is also the Hospice that gave rise to the famous breed of dogs, St. Bernard, named for that Hospice. He was ordained a Priest, and was charged with ministering to the French and German pilgrims, who while traveling to Rome, had to cross the Alps. He built two Hospices to offer food, clothing and a warm shelter over two of the Passes at the peak of the Alps. Both were named in his honor, the St. Bernard Pass, and the Little St. Bernard Pass. He and his Order used St. Bernard dogs to search and rescue weary travelers, and to bring them back to the Hospices. From the 11th century onward, these dogs are still used today for “rescue” dogs – named in his honor.

newmanministry.com

NAVARRE BIBLE COMMENTARY (RSV)

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

First Reading:

From: 1 Peter 1:10-16

Praise and Thanksgiving to God (Continuation)
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[10] The prophets who prophesied of the grace that was to be yours searched and inquired about this salvation; [11] they inquired what person or time was indicated by the Spirit of Christ within them when predicting the sufferings of Christ and the subsequent glory. [12] It was revealed to them that they were serving not themselves but you, in the things which have now been announced to you by those who preached the good news to you through the Holy Spirit sent from heaven, things into which angels long to look.

Christians Are Called to Be Saints
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[13] Therefore gird up your minds, be sober, set your hope fully upon the grace that is coming to you at the revelation of Jesus Christ. [14] As obedient children, do not be conformed to the passions of your former ignorance, [15] but as he who called you is holy, be holy yourselves in all your conduct; [16] since it is written, "You shall be holy, for I am holy."

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Commentary:

10-12. These verses of thanksgiving (vv. 3-12) end with a reference to the role of the Holy Spirit in salvation: he acted in the Old Testament through the prophets by announcing salvation, and now, through preachers of the Gospel, he reveals that it has come about.

The passage is a clear acknowledgment of the unity and continuity of the Old and New Testaments: in the Old the sufferings and subsequent glorification of Christ are proclaimed, in such a way that "what the prophets predicted as future events," says St Thomas, "the Apostles preached as something which had come true" ("Commentary on Eph" 2:4). "The economy of the Old Testament was deliberately orientated to prepare for and declare in prophecy the coming of Christ, Redeemer of all men, and of the messianic Kingdom (cf. Lk 24:44; Jn 5:39; 1 Pet 1:10) [...]. God, the inspirer and author of the books of both Testaments, in his wisdom has so brought it about that the New should be hidden in the Old and that the Old should be made manifest in the New. For although Christ founded the New Covenant in his blood (cf. Lk 22:20; 1 Cor 11:25), still the books of the Old Testament, all of them caught up into the Gospel message, attain and show forth their full meaning in the New Testament (cf. Mt 5:17; Lk 24:27; Rom 16:25-26; 2 Cor 3:14-16) and in their turn, shed light on it and explain it" (Vatican II, "Dei Verbum", 15-16).

These verses show the Holy Spirit's role as cause and guide of the evangelizing activity of the Church. In the early days of the spread of Christianity, as described in Acts, the action of the third Person of the Blessed Trinity was palpable.

12. The Greek word translated at the end of this verse as "look" contains the idea of bending over carefully in order to get a better look. This metaphor, then, depicts the angels in heaven contemplating with joy the mystery of salvation. St Francis de Sales, referring to this passage, exclaims: "Now in this complacency we satiate our soul with delights in such a manner that we do not yet cease to desire to be satiated [...]. The fruition of a thing which always contents never lessens, but is renewed and flourishes incessantly; it is ever agreeable, ever desirable. The perpetual contentment of heavenly lovers produces a desire perpetually content" ("Treatise on the Love of God", 5, 3).

1:13-2:10. Having focused their attention on the sublimity of the Christian calling, St Peter exhorts the faithful to a holiness in keeping with it. He provides some reasons why they should strive for holiness--the holiness of God (vv. 13-16) and the price paid for their salvation, the blood of Christ (w. 17-21). He then goes on directly to refer to the importance of love (vv. 22-25); and he encourages them to grow up in their new life (2:1-3) so that as "living stones" they can form part of the spiritual building of the Church, which has Christ as its cornerstone (vv. 4-10).

13-16. Israel was chosen by God from all the peoples of the earth to implement his plan of salvation: he set the people of Israel free from the slavery of Egypt, established a covenant with them and gave them commandments about how to live. These commandments in their highest form tell them to be holy as God is holy (cf. Lev 19:2). However, those events in the life of Israel were only an imperfect foreshadowing of what would happen when Jesus Christ came: Christians constitute the new chosen people; by Baptism they have been set free from sin and have been called to live in a fully holy way, with God himself as their model.

The Second Vatican Council solemnly declared that all are called to holiness (cf., e.g., "Lumen Gentium", 11, 40, 42). Monsignor Escriva, who anticipated the Council's teaching on this and other points, had constantly preached about this universal call to holiness: "Christ bids all without exception to be perfect as his heavenly Father is perfect. For the vast majority of people, holiness means sanctifying their work, sanctifying themselves in it, and sanctifying others through it--thereby finding God as they go about their daily lives [...]. Since the foundation of the Work in 1928, my teaching has been that sanctity is not the reserve of a privileged few; all the ways of the earth, every state in life, every job, every honest occupation, can be divine" (Bernal, "Monsignor Josemaria Escriva de Balaguer", III, 3).

13. "Gird up your minds": a metaphor based on the custom of the Jews, and Middle Easterners in general, of gathering up their rather full garments prior to setting out on a journey, to let them walk with greater ease. In the account of the Exodus we are told that God laid it down that when the Israelites celebrated the Passover they should do so with their loins girt, their sandals on and a staff in their hand (cf. Ex 12:11), because they were about to start on the journey to the promised land. St Peter evokes this image (which our Lord also used: cf. Lk 12:35ff), because Baptism, the new Exodus, marks the start of the Christian pilgrimage to heaven, our lasting home (cf. 1:17; 2:11); and he applies it to sobriety: we need to control our feelings and inclinations if we are to walk with joy along the route which will take us to the glorious coming of the Lord.

"The revelation of Jesus Christ": this is a reference, above all, to his eschatological coming at the end of time. The revelation of Jesus began with his incarnation and will reach its climax at the end of this world. Therefore, the "grace" mentioned should be understood not only as sanctifying grace but also the whole ensemble of benefits the Christian receives at Baptism, which will find their full expression in heaven.

14. "Your former ignorance": the sacred writer contrasts his hearers' present position with their former one. He does not mean that prior to Baptism they were perverse and ignorant, but that the Christian vocation brings such clear knowledge of God and so many aids to practise virtue that their previous position can be viewed as one of concupiscence and ignorance. "The followers of Christ, called by God, not in virtue of their works but by his design and grace, and justified in the Lord Jesus, have been made sons of God in the baptism of faith and partakers of the divine nature, and so are truly sanctified" (Vatican II, "Lumen Gentium", 40).

Gospel Reading:

From: Mark 10:28-31

Poverty and Renunciation (Continuation)
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[28] Peter began to say to Him (Jesus), "Lo, we have left everything and followed You." [29] Jesus said, "Truly, I say to you, there is no one who has left house or brothers or sisters or mother or father or children or lands, for My sake and for the Gospel, [30] who will not receive a hundredfold now in this time, houses and brothers and sisters and mothers and children and lands, with persecutions, and in the age to come eternal life. [31] But many that are first will be last, and the last first."

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Commentary:

28-30. Jesus Christ requires every Christian to practise the virtue of poverty: He also requires us to practise real and effective austerity in the possession and use of material things. But of those who have received a specific call to apostolate--as in the case, here, of the Twelve--He requires absolute detachment from property, time, family, etc. so that they can be fully available, imitating Jesus Himself who, despite being Lord of the universe, became so poor that He had nowhere to lay His head (cf. Matthew 8:20). Giving up all these things for the sake of the Kingdom of Heaven also relieves us of the burden they involve: like a soldier shedding some encumbrance before going into action, to be able to move with more agility. This gives one a certain lordship over all things: no longer the slave of things, one experiences that feeling St. Paul referred to: "As having nothing, and yet possessing everything" (2 Corinthians 6:10). A Christian who sheds his selfishness in this way has acquired charity and, having charity, he has everything: "All are yours; you are Christ's; and Christ is God's" (1 Corinthians 3:22-23).

The reward for investing completely in Christ will be fully obtained in eternal life: but we will also get it in this life. Jesus says that anyone who generously leaves behind his possessions will be rewarded a hundred times over in this life. He adds "with persecutions" (v. 30) because opposition is part of the reward for giving things up out of love for Jesus Christ: a Christian's glory lies in becoming like the Son of God, sharing in His cross so as later to share in His glory: "provided we suffer with Him in order that we may also be glorified with Him (Romans 8:17); "all who desire to live a godly life in Christ Jesus will be persecuted' (2 Timothy 3:12).

29. These words of our Lord particularly apply to those who by divine vocation embrace celibacy, giving up their right to form a family on earth. By saying "for My sake and for the Gospel" Jesus indicates that His example and the demands of His teaching give full meaning to this way of life: "This, then, is the mystery of the newness of Christ, of all that He is and stands for; it is the sum of the highest ideals of the Gospel and of the Kingdom; it is a particular manifestation of grace, which springs from the paschal mystery of the Savior and renders the choice of celibacy desirable and worthwhile on the part of those called by our Lord Jesus. Thus, they intend not only to participate in Christ's priestly office, but also to share with Him His very condition of living" (Paul VI, "Sacerdotalis Coelibatus", 23).

Please join Cardinal Burke’s novena to Our Lady of Guadalupe for ‘crises of our age’ (Started March 12—Never too late to join!)

Let us pray.

O Virgin Mother of God, we fly to your protection and beg your intercession against the darkness and sin which ever more envelop the world and menace the Church. Your Son, Our Lord Jesus Christ, gave you to us as our mother as He died on the Cross for our salvation. So too, in 1531, when darkness and sin beset us, He sent you, as Our Lady of Guadalupe, on Tepeyac to lead us to Him Who alone is our light and our salvation.

Through your apparitions on Tepeyac and your abiding presence with us on the miraculous mantle of your messenger, Saint Juan Diego, millions of souls converted to faith in your Divine Son. Through this novena and our consecration to you, we humbly implore your intercession for our daily conversion of life to Him and the conversion of millions more who do not yet believe in Him. In our homes and in our nation, lead us to Him Who alone wins the victory over sin and darkness in us and in the world.

Unite our hearts to your Immaculate Heart so that they may find their true and lasting home in the Most Sacred Heart of Jesus. Ever guide us along the pilgrimage of life to our eternal home with Him. So may our hearts, one with yours, always trust in God's promise of salvation, in His never-failing mercy toward all who turn to Him with a humble and contrite heart. Through this novena and our consecration to you, O Virgin of Guadalupe, lead all souls in America and throughout the world to your Divine Son in Whose name we pray. Amen.

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Readings at Mass

Put your trust in the grace that is coming to you

Whoever has left everything for the sake of the gospel will be repaid

Christian Art

Catena Aurea by St. Thomas Aguinas

SAINT BERNARD OF MONTJOUX

Feast Day May 28

Patronage Skiers, Skateboarders, Mountain Climbers, Backpackers, Alps

Practical Take Away