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Mark
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Mark 3
20.	And they come to a house, and the multitude cometh together again, so that they could not so much as eat bread.	Et veniunt ad domum : et convenit iterum turba, ita ut non possent neque panem manducare.	και συνερχεται παλιν οχλος ωστε μη δυνασθαι αυτους μητε αρτον φαγειν
21.	And when his friends had heard of it, they went out to lay hold on him. For they said: He is become mad.	Et cum audissent sui, exierunt tenere eum : dicebant enim : Quoniam in furorem versus est.	και ακουσαντες οι παρ αυτου εξηλθον κρατησαι αυτον ελεγον γαρ οτι εξεστη
22.	And the scribes who were come down from Jerusalem, said: He hath Beelzebub, and by the prince of devils he casteth out devils.	Et scribæ, qui ab Jerosolymis descenderant, dicebant : Quoniam Beelzebub habet, et quia in principe dæmoniorum ejicit dæmonia.	και οι γραμματεις οι απο ιεροσολυμων καταβαντες ελεγον οτι βεελζεβουλ εχει και οτι εν τω αρχοντι των δαιμονιων εκβαλλει τα δαιμονια
23.	And after he had called them together, he said to them in parables: How can Satan cast out Satan?	Et convocatis eis in parabolis dicebat illis : Quomodo potest Satanas Satanam ejicere ?	και προσκαλεσαμενος αυτους εν παραβολαις ελεγεν αυτοις πως δυναται σατανας σαταναν εκβαλλειν
24.	And if a kingdom be divided against itself, that kingdom cannot stand.	Et si regnum in se dividatur, non potest regnum illud stare.	και εαν βασιλεια εφ εαυτην μερισθη ου δυναται σταθηναι η βασιλεια εκεινη
25.	And if a house be divided against itself, that house cannot stand.	Et si domus super semetipsam dispertiatur, non potest domus illa stare.	και εαν οικια εφ εαυτην μερισθη ου δυναται σταθηναι η οικια εκεινη
26.	And if Satan be risen up against himself, he is divided, and cannot stand, but hath an end.	Et si Satanas consurrexerit in semetipsum, dispertitus est, et non poterit stare, sed finem habet.	και ει ο σατανας ανεστη εφ εαυτον και μεμερισται ου δυναται σταθηναι αλλα τελος εχει
27.	No man can enter into the house of a strong man and rob him of his goods, unless he first bind the strong man, and then shall he plunder his house.	Nemo potest vasa fortis ingressus in domum diripere, nisi prius fortem alliget, et tunc domum ejus diripiet.	ουδεις δυναται τα σκευη του ισχυρου εισελθων εις την οικιαν αυτου διαρπασαι εαν μη πρωτον τον ισχυρον δηση και τοτε την οικιαν αυτου διαρπαση
28.	Amen I say to you, that all sins shall be forgiven unto the sons of men, and the blasphemies wherewith they shall blaspheme:	Amen dico vobis, quoniam omnia dimittentur filiis hominum peccata, et blasphemiæ quibus blasphemaverint :	αμην λεγω υμιν οτι παντα αφεθησεται τα αμαρτηματα τοις υιοις των ανθρωπων και βλασφημιαι οσας αν βλασφημησωσιν
29.	But he that shall blaspheme against the Holy Ghost, shall never have forgiveness, but shall be guilty of an everlasting sin.	qui autem blasphemaverit in Spiritum Sanctum, non habebit remissionem in æternum, sed reus erit æterni delicti.	ος δ αν βλασφημηση εις το πνευμα το αγιον ουκ εχει αφεσιν εις τον αιωνα αλλ ενοχος εστιν αιωνιου κρισεως
30.	Because they said: He hath an unclean spirit.	Quoniam dicebant : Spiritum immundum habet.	οτι ελεγον πνευμα ακαθαρτον εχει
31.	And his mother and his bretheren came; and standing without, sent unto him, calling him.	Et veniunt mater ejus et fratres : et foris stantes miserunt ad eum vocantes eum,	ερχονται ουν οι αδελφοι και η μητηρ αυτου και εξω εστωτες απεστειλαν προς αυτον φωνουντες αυτον
32.	And the multitude sat about him; and they say to him: Behold thy mother and thy brethren without seek for thee.	et sedebat circa eum turba : et dicunt ei : Ecce mater tua et fratres tui foris quærunt te.	και εκαθητο οχλος περι αυτον ειπον δε αυτω ιδου η μητηρ σου και οι αδελφοι σου και αι αδελφαι σου εξω ζητουσιν σε
33.	And answering them, he said: Who is my mother and my brethren?	Et respondens eis, ait : Quæ est mater mea et fratres mei ?	και απεκριθη αυτοις λεγων τις εστιν η μητηρ μου η οι αδελφοι μου
34.	And looking round about on them who sat about him, he saith: Behold my mother and my brethren.	Et circumspiciens eos, qui in circuitu ejus sedebant, ait : Ecce mater mea et fratres mei.	και περιβλεψαμενος κυκλω τους περι αυτον καθημενους λεγει ιδε η μητηρ μου και οι αδελφοι μου
35.	For whosoever shall do the will of God, he is my brother, and my sister, and mother.	Qui enim fecerit voluntatem Dei, hic frater meus, et soror mea, et mater est.	ος γαρ αν ποιηση το θελημα του θεου ουτος αδελφος μου και αδελφη μου και μητηρ εστιν

3:19–22

19. —And they went into an house.

20. And the multitude cometh together again, so that they could not so much as eat bread.

21. And when his friends heard of it, they went out to lay hold on him: for they said, He is beside himself.

22. And the Scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils.

BEDE. (ubi sup.) The Lord leads the Apostles, when they were elected, into a house, as if admonishing them, that after having received the Apostleship, they should retire to look on their own consciences. Wherefore it is said, And they came into a house, and the multitude came together again, so that they could not eat bread.

PSEUDO-CHRYSOSTOM. (Vict. Ant. e Cat. in Marc.) Ungrateful indeed were the multitudes of princes, whom their pride hinders from knowledge, but the grateful multitude of the people came to Jesus.

BEDE. (ubi sup.) And blessed indeed the concourse of the crowd, flocking together, whose anxiety to obtain salvation was so great, that they left not the Author of salvation even an hour free to take food. But Him, whom a crowd of strangers loves to follow, his relations hold in little esteem: for it goes on: And when his friends heard of it, they went out to lay hold upon him. For since they could not take in the depth of wisdom, which they heard, they thought that He was speaking in a senseless way, wherefore it continues, for they said, He is beside himself.

THEOPHYLACT. That is, He has a devil and is mad, and therefore they wished to lay hold upon Him, that they might shut Him up as one who had a devil. And even His friends wished to do this, that is, His relations, perchance His countrymen, or His brethren. 1But it was a silly insanity in them, to conceive that the Worker of such great miracles of Divine Wisdom had become mad.

BEDE. (ubi sup.) Now there is a great difference between those who do not understand the word of God from slowness of intellect, such as those, who are here spoken of, and those who purposely blaspheme, of whom it is added, And the Scribes which came down from Jerusalem, &c. For what they could not deny, they endeavour to pervert by a malicious interpretation, as if they were not the works of God, but of a most unclean spirit, that is, of Beelzebub, who was the God of Ekron. For ‘Beel’ means Baal himself, and ‘zebub’ a fly; the meaning of Beelzebub therefore is the man of flies, on account of the filth of the blood which was offered, from which most unclean rite, they call him prince of the devils, adding, and by the prince of the devils casteth he out devils.

PSEUDO-JEROME. But mystically, the house to which they came, is the early Church. The crowds which prevent their eating bread are sins and vices; for he who eateth unworthily, eateth and drinketh damnation to himself. (1 Cor. 11:29)

BEDE. (ubi sup.) The Scribes also coming down from Jerusalem blaspheme. But the multitude from Jerusalem, and from other regions of Judæa, or of the Gentiles, followed the Lord, because so it was to be at the time of His Passion, that a crowd of the people of the Jews should lead Him to Jerusalem with palms and praises, and the Gentiles should desire to see Him; but the Scribes and Pharisees should plot together for His death.

3:23–30

23. And he called them unto him, and said unto them in parables, How can Satan cast out Satan?

24. And if a kingdom be divided against itself, that kingdom cannot stand.

25. And if a house be divided against itself, that house cannot stand.

26. And if Satan rise up against himself, and be divided, he cannot stand, but hath an end.

27. No man can enter into a strong man’s house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house.

28. Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme:

29. But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation:

30. Because they said, He hath an unclean spirit.

PSEUDO-CHRYSOSTOM. (Vict. Ant. e Cat. in Marc.) The blasphemy of the Scribes having been detailed, our Lord shews that what they said was impossible, confirming His proof by an example. Wherefore it says, And having called them together unto him, he said unto them in parables. How can Satan cast out Satan? As if He had said, A kingdom divided against itself by civil war must be desolated, which is exemplified both in a house and in a city. Wherefore also if Satan’s kingdom be divided against itself, so that Satan expels Satan from men, the desolation of the kingdom of the devils is at hand. But their kingdom consists in keeping men under their dominion. If therefore they are driven away from men, it amounts to nothing less than the dissolution of their kingdom. But if they still hold their power over men, it is manifest that the kingdom of evil is still standing, and Satan is not divided against himself.

GLOSS. (non occ.) And because He has already shewn by an example that a devil cannot cast out a devil, He shews how he can be expelled, saying, No man can enter into a strong man’s house, &c.

THEOPHYLACT. The meaning of the example is this: The devil is the strong man; his goods are the men into whom he is received; unless therefore a man first conquers the devil, how can he deprive him of his goods, that is, of the men whom he has possessed? So also I who spoil his goods, that is, free men from suffering by his possession, first spoil the devils and vanquish them, and am their enemy. How then can ye say that I have Beelzebub, and that being the friend of the devils, I cast them out?

BEDE. (in Marc. i. 17) The Lord has also bound the strong man, that is, the devil: which means, He has restrained him from seducing the elect, and entering into his house, the world; He has spoiled his house, and his goods, that is men, because He has snatched them from the snares of the devil, and has united them to His Church. Or, He has spoiled his house, because the four parts of the world, over which the old enemy had sway, He has distributed to the Apostles and their successors, that they may convert the people to the way of life. But the Lord shews that they committed a great sin, in crying out that that which they knew to be of God, was of the devil, when He subjoins, Verily I say unto you, All sins are forgiven, &c. All sins and blasphemies are not indeed remitted to all men, but to those who have gone through a repentance in this life sufficient for their sins; thus neither is Novatusm right, who denied that any pardon should be granted to penitents, who had lapsed in time of martyrdom; nor Origen, who asserts that after the general judgment, after the revolution of ages, all sinners will receive pardon for their sins, which error the following words of the Lord condemn, when He adds, But he that shall blaspheme against the Holy Ghost, &c.

PSEUDO-CHRYSOSTOM. (Vict. Ant. e Cat. in Marc.) He says indeed, that blasphemy concerning Himself was pardonable, because He then seemed to be a man despised and of the most lowly birth, but, that contumely against God has no remission. Now blasphemy against the Holy Ghost is against God, for the operation of the Holy Ghost is the kingdom of God; and for this reason, He says, that blasphemy against the Holy Ghost cannot be remitted. Instead, however, of what is here added, But will be in danger of eternal damnation, another Evangelist says, Neither in this world, nor in the world to come. By which is understood, the judgment which is according to the law, and that which is to come. For the law orders one who blasphemes God to be slain, and in the judgment of the second law he has no remission. nHowever, he who is baptized is taken out of this world; but the Jews were ignorant of the remission which takes place in baptism. He therefore who refers to the devil miracles, and the casting out of devils which belong to the Holy Ghost alone, has no room left him for remission of his blasphemy. Neither does it appear that such a blasphemy as this is remitted, since it is against the Holy Ghost. Wherefore he adds, explaining it, Because they said, He hath an unclean spirit.

THEOPHYLACT. We must however understand, that they will not obtain pardon unless they repent. But since it was at the flesh of Christ that they were offended, even though they did not repent, some excuse was allowed them, and they obtained some remission.

PSEUDO-JEROME. Or this is meant; that he will not deserve to work out repentance, so as to be accepted, who, understanding who Christ was, declared that He was the prince of the devils.

BEDE. (ubi sup.) Neither however are those, who do not believe the Holy Spirit to be God, guilty of an unpardonable blasphemy, because they were persuaded to do this by human ignorance, not by devilish malice.

AUGUSTINE. (Serm. 71, 12, 21) Or else impenitence itself is the blasphemy against the Holy Ghost which hath no remission. For either in his thought or by his tongue, he speaks a word against the Holy Ghost the forgiver of sins, who treasures up for himself an impenitent heart. But he subjoins, Because they said, He hath an unclean spirit, that he might shew that His reason for saying it, was their declaring that He cast out a devil by Beelzebub, not because there is a blasphemy, which cannot be remitted since even this might be remitted through a right repentance: but the cause why this sentence was put forth by the Lord, after mentioning the unclean spirit, (who as our Lord shews was divided against himself,) was, that the Holy Ghost even makes those whom He brings together undivided, by His remitting those sins, which divided them from Himself, which gift of remission is resisted by no one, but him who has the hardness of an impenitent heart. For in another place, the Jews said of the Lord, that He had a devil, (John 7:20.) without however His saying any thing there about the blasphemy against the Spirit; and the reason is, that they did not there cast in His teeth the unclean spirit, in such a way, that that spirit could by their own words be shewn to be divided against Himself, as Beelzebub was here shewn to be, by their saying, that it might be he who cast out devilso.

3:31–35

31. There came then his brethren and his mother, and, standing without, sent unto him, calling him.

32. And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee.

33. And he answered them, saying, Who is my mother, or my brethren?

34. And he looked round about on them which sat about him, and said, Behold my mother and my brethren!

35. For whosoever shall do the will of God, the same is my brother, and my sister, and mother.

THEOPHYLACT. Because the relations of the Lord had come to seize upon Him, as if beside Himself, His mother, urged by the sympathy of her love, came to Him; wherefore it is said, And there came unto him his mother, and, standing without, sent unto him, calling him.

CHRYSOSTOM. (non occ.) From this it is manifest that His brethren and His mother were not always with Him; but because He was beloved by them, they come from reverence and affection, waiting without. Wherefore it goes on, And the multitude sat about him, &c.

BEDE. (ubi sup.) The brothers of the Lord must not be thought to be the sons of the ever-virgin Mary, as Helvidius sayp, nor the sons of Joseph by a former marriage, as some think, but rather they must be understood to be His relations.

PSEUDO-CHRYSOSTOM. (Vict. Ant. e Cat. in Marc.) But another Evangelist says, that His brethren did not believe on Him. With which this agrees, which says, that they sought Him, waiting without, and with this meaning the Lord does not mention them as relations. Wherefore it follows, And he answered them, saying, Who is my mother or my brethren? (John 7:5) But He does not here mention His mother and His brethren altogether with reproof, but to shew that a man must honour his own soul above all earthly kindred; wherefore this is fitly said to those who called Him to speak with His mother and relations, as if it were a more useful task than the teaching of salvation.

BEDE. (Ambr in Luc. 6, 36. Bede ubi sup.) Being asked therefore by a message to go out, He declines, not as though He refused the dutiful service of His mother, but to shew that He owes more to His Father’s mysteries than to His mother’s feelings. Nor does He rudely despise His brothers, but, preferring His spiritual work to fleshly relationship, He teaches us that religion is the bond of the heart rather than that of the body. Wherefore it goes on, And looking round about on them which sat about him, he said, Behold my mother and my brethren.

CHRYSOSTOM. (non occ.) By this, the Lord shews that we should honour those who are relations by faith rather than those who are relations by blood. A man indeed is made the mother of Jesus by preaching Himq; for He, as it were, brings forth the Lord, when he pours Him into the heart of his hearers.

PSEUDO-JEROME. But let us be assured that we are His brethren and His sisters, if we do the will of the Father; that we may be joint-heirs with Him, for He discerns us not by sex but by our deeds. Wherefore it goes on: Whosoever shall do the will of God, &c.

THEOPHYLACT. He does not therefore say this, as denying His mother, but as shewing that He is worthy of honour, not only because she bore Christ, but on account of her possessing every other virtue.

BEDE. (ubi sup.) But mystically, the mother and brother of Jesus means the synagogue, (from which according to the flesh He sprung,) and the Jewish people who, while the Saviour is teaching within, come to Him, and are not able to enter, because they cannot understand spiritual things. But the crowd eagerly enter, because when the Jews delayed, the Gentiles flocked to Christ; but His kindred, who stand without wishing to see the Lord, are the Jews who obstinately remained without, guarding the letter, and would rather compel the Lord to go forth to them to teach carnal things, than consent to enter in to learn spiritual things of Him. (Ambr in Luc. 6, 37.). If therefore not even His parents when standing without are acknowledged, how shall we be acknowledged, if we stand without? For the word is within and the light within.

Catena Aurea Mark 3

Maestà

Duccio di Buoninsegna

1288-1300
Tempera on wood, 31,5 x 22,5 cm
Kunstmuseum, Bern

St. Colmcille ( Columba )

by Robert

St. Colmcille or St Columba, was one of several men who lived and worked in Ireland during the sixth century and later became saints.

He is the patron saint of Derry, which was where he spent most of his life. We’ll address the life and times of Colmcille as well as the Churches that recognize him as a saint.

Quick Facts About St. Colmcille

Feast Day: June 9
Patron Saint of Derry, floods, poets, Scotland, Ireland
Born: December 7, 521
Died: June 9, 597
Beatified: Unknown
Canonized: Unknown

Early Life

St. Colmcille was born in Gartain, Ireland on December 7, 521 to Eithne and Fedlimid. Both of his parents belonged to a branch or group in Ireland called Cenel Conaill. Records list his name as both Colmcille and Columba, but historians are unsure of which name he used during his early years.

Colmcille became interested in the Church and its teachings, which led to his parents sending him to a monastic school. After spending some time learning about the teachings of Saint David, he entered the Clonard Abbey and took his orders.

Derry

Though Colmcille planned to work in other monasteries, he changed his mind after receiving land from a cousin in Derry. He used that land to establish a monastery and begin teaching others.

He used the years he spent training as a monk to help spread Christianity across the region and encouraged his followers to both practice Christianity and use Latin learning methods.

Pilgrimage

During the 560s, Colmcille has a dispute with a missionary that led to his eventual pilgrimage. Finnian, the missionary, believed that any copies made of manuscripts in the local abbey should stay with the abbey.

When Colmcille tried to take a copy that he made, the two fought. Another dispute arose when Colmcille was with a prince who was murdered. A group of clerics came together to talk about the man and demanded that he leave Ireland.

Though some historians claim that he willingly left on a pilgrimage, others believe that the clerics exiled him with the threat of excommunication.

Later Years

Colmcille worried that he would never see Ireland again and asked that those who traveled with him blindfold him in the hopes of keeping his memories safe.

He would spend the rest of his life in Scotland, only returning to Ireland once in his later years to create a new monastery.

Following his death on the island of Iona, his followers brought his body back to Ireland and buried him in that monastery. Downpatrick is home to some of his relics.

Interesting Facts About St. Colmcille

Colmcille is one of the most prolific of Irish saints. After establishing a monastery in Derry, he traveled across Northern Ireland and eventually established 30 monasteries in just one decade.

St. Colmcille was the great-great-grandson of an Irish king named Niall of the Nine Hostages who ruled during the fifth century. His father was the king’s great-grandson.

Colmcille is a saint in the Roman Catholic Church, Presbyterian Church, Anglican Communion Church and Orthodox Church. Most recognize his feast day as June 9, which is also the anniversary of his recorded death.

Ireland is one of the only countries with more than one patron saint. The nation named Colmcille as one of its three patron saints along with Brigid and Patrick.

Some of his ancestors later moved to Canada and found a connection to him with modern ancestry testing. A large portion of those men and women live in Quebec.

International Celtic Art Day is on his feast day. The founders chose this date as a way to honor the saint and some of the artwork associated with him.

NAVARRE BIBLE COMMENTARY (RSV)

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

First Reading:

From: Genesis 3:9-15

Temptation and the First Sin (Continuation)
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[9] But the Lord God called to the man, and said to him, "Where are you?" [10] And he said, "I heard the sound of thee in the garden, and I was afraid, because I was naked; and I hid myself." [11] He said, "Who told you that you were naked? Have you eaten of the tree which I commanded you not to eat?" [12] The man said, "The woman whom thou gavest to be with me, she gave me fruit of the tree, and I ate." [13] Then the Lord God said to the woman, "What is this that you have done?" The woman said, "The serpent beguiled me, and I ate." [14] The Lord said to the serpent, "Because you have done this, cursed are you above all cattle, and above all wild animals; upon your belly you shall go, and dust you shall eat all the days of your life. [15] I will put enmity between you and the woman, and between your seed and her seed; he shall bruise your head, and you shall bruise his heel."

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Commentary:

3:7-13. This passage begins the description of the effects of the original sin. Man and woman have come to know evil, and it shows, initially, in a most direct way--in their own bodies. The inner harmony described in Genesis 2:25 is broken, and concupiscence rears its head. Their friendship with God is also broken, and they flee from his presence, to avoid their nakedness being seen. As if his Creator could not see them! The harmony between man and woman is also fractured: he puts the blame on her, and she puts it on the serpent. But all three share in the responsibility, and therefore all three are going to pay the penalty.

"The harmony in which they found themselves, thanks to original justice, is now destroyed: the control of the soul's spiritual faculties over the body is shattered: the union of man and woman becomes subject to tensions (cf. Gen 3:7-16), their relations henceforth marked by lust and domination. Harmony with creation is broken: visible creation has become alien and hostile to man (cf. Gen 3:17, 19). Because of man, creation is now subject 'to its bondage to decay' (Rom 8:21). Finally, the consequence explicitly foretold for this disobedience will come true: man will 'return to the ground' (Gen 3:19), for out of it he was taken. 'Death makes its entrance into human history' (cf. Roman 5:12)" ("Catechism of the Catholic Church", 400).

3:14-15. The punishment God imposes on the serpent includes confrontation between woman and the serpent, between mankind and evil, with the promise that man will come out on top. That is why this passage is called the "Proto-gospel": it is the first announcement to mankind of the good news of the Redeemer-Messiah. Clearly, a bruise to the head is deadly, whereas a bruise to the heel is curable.

As the Second Vatican Council teaches, "God, who creates and conserves all things by his Word, (cf. In 1:3), provides men with constant evidence of himself in created realities (cf. Rom 1:19-20). And furthermore, wishing to open up the way to heavenly salvation, by promising redemption (cf. Gen 3:15); and he has never ceased to take care of the human race. For he wishes to give eternal life to all those who seek salvation by patience in well-doing (cf. Rom 2:6-7)" ("Dei Verbum", 3).

Victory over the devil will be brought about by a descendant of the woman, the Messiah. The Church has always read these verses as being messianic, referring to Jesus Christ; and it was seen in the woman the mother of the promised Savior; the Virgin Mary is the new Eve. "The earliest documents, as they are read in the Church and are understood in the light of a further and full revelation, bring the figure of a woman, Mother of the Redeemer, into a gradually clearer light. Considered in this light, she is already prophetically foreshadowed in the promise of victory over the serpent which was given to our first parents after their fall into sin (cf. Gen 3:15) [...]. Hence not a few of the early Fathers gladly assert with Irenaeus in their preaching: 'the knot of Eve's disobedience was untied by Mary's obedience: what the virgin Eve bound through her disbelief, Mary loosened by her faith' (St Irenaeus, "Adv. haer." 3, 22, 4) Comparing Mary with Eve, they call her 'Mother of the living' (St Epiphanius, "Adv. haer. Panarium" 78, 18) and frequently claim: 'death through Eve, life through Mary' (St Jerome, "Epistula" 22, 21; etc.)" (Vatican II, "Lumen Gentium", 55-56).

So, woman is going to have a key role in that victory over the devil. In his Latin translation of the Bible, the "Vulgate", St Jerome in fact reads the relevant passage as "she [the woman] shall bruise your head". That woman is the Blessed Virgin, the new Eve and the mother of the Redeemer, who shares (by anticipation and pre-eminently) in the victory of her Son. Sin never left its mark on her, and the Church proclaims her as the Immaculate Conception.

St Thomas explains that the reason why God did not prevent the first man from sinning was because 'God allows evils to be done in order to draw forth some greater good. Thus St Paul says, 'Where sin increased, grace abounded all the more' (Rom 5:20); and the "Exultet" sings, '0 happy fault,...which gained for us so great a Redeemer'" ("Summa Theologiae", 3, 1, 3 and 3; cf. "Catechism of the Catholic Church", 412).

Second Reading:

From: 2 Corinthians 4:13—5:1

He Is Sustained by Hope in Heaven
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[13] Since we have the same spirit of faith as he had who wrote, "I believed, and so I spoke," we too believe, and so we speak, [14] knowing that he who raised the Lord Jesus will raise us also with Jesus and bring us with you into his presence. [15] For it is all for your sake, so that as grace extends to more and more people it may increase thanksgiving, to the glory of God. [16] So we do not lose heart. Though our outer nature is wasting away, our inner nature is being renewed every day. [17] For this slight momentary affliction is preparing for us an eternal weight of glory beyond all comparison, [18] because we look not to the things that are seen but to the things that are unseen; for the things that are seen are transient, but the things that are unseen are eternal.

[5:1] For we know that if the earthly tent we live in is destroyed, we have a building from God, a house not made with hands, eternal in the heavens.

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Commentary:

13-18. The Apostle explains where he gets the strength to bear all the tribulations of life--from his hope in the resurrection and his expectation of being in heaven with those to whom he is writing (v. 14). There is nothing selfish about this desire for heaven: it helps us to stay true to the faith and it enables us to see all the sufferings of this life as something transitory and slight (v. 17), a necessary step to heaven and a way to obtain incomparably greater happiness. "If we wish to enjoy the pleasures of eternity," St. Alphonsus reminds us, "we must deprive ourselves of the pleasures of time. 'Whoever would save his life will lose it' (Mt 16:25) [...]. If we wish to be saved, we must all be martyrs, either by the tyrant's sword or through our own mortification. Let us have this conviction--that everything we suffer is nothing compared with the eternal glory that awaits us. 'I consider the sufferings of this present time are not worth comparing with the glory that is to be revealed to us' (Rom 8:18). These momentary afflictions will bring us eternal happiness (cf. 2 Cor 4:17)" ("Treasury of Preaching Material", II, 9).

13. The Apostle's faith leads him to keep on preaching, despite all the difficulties this may involve. There is nothing else he can do: he is convinced that his faith is what can save the world and he cannot but strive to spread it. If he acted otherwise it would mean his faith was asleep and he did not truly love others. "When you find that something has done you good," St. Gregory the Great explains, "try to bring it to the attention of others. You should, therefore, desire others to join you on the ways of the Lord. If you are going to the forum or the baths, and you meet someone who is not doing anything, you invite him to go along with you. Apply this earthly custom to the spiritual sphere, and as you make your way to God, do not do so alone" ("In Evangelia Homiliae", 6, 6).

14. What inspires St. Paul's apostolic activity and enables him to bear all the difficulties it involves, is his firm belief in resurrection in glory, the basis and cause of which is Christ's resurrection. He also has the hope of sharing this happiness in heaven, in the presence of God, with all the faithful for whose salvation he is working on earth.

15. After reminding the Corinthians that all the sufferings he has been speaking about he has borne for their sake (cf. 4:5), St. Paul tells them what motivates him most--the greater glory of God, to whom the faithful should turn in deep gratitude (cf. 1:11; 9:12). This should be man's primary attitude to God--one of profound adoration and thanksgiving for all his benefits, as we are daily reminded in the Preface of the Mass.

"If life's purpose were not to give glory to God, how contemptible, how hateful it would be" (St. Josemaria Escriva, "The Way", 783).

16. These words sum up one of the paradoxes of the Christian life. Whereas the outer man—his perishable body—is wasting away due to tribulation and affliction, the inner man—the life of the soul—is growing and being renewed day by day, until the point comes when it reaches its full growth in heaven. This is something which can clearly be seen in the lives of the saints: in the midst of sufferings of every kind, and despite the fact that their life is wasting away, their soul is being rejuvenated, their joy ever on the increase.

Gospel Reading:

From: Mark 3:20-30

His Relatives Are Concerned About Jesus
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Then He (Jesus) went home; [20] and the crowd came together again, so that they could not even eat. [21] And when His friends heard it, they went out to seize Him, for they said, "He is beside Himself."

Allegations of the Scribes
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[22] And the scribes who came down from Jerusalem said, "He (Jesus) is possessed by Beelzebul, and by the prince of demons He casts out the demons." [23] And He called them to Him, and said to them in parables, "How can Satan cast out Satan? [24] If a kingdom is divided against itself, that kingdom cannot stand. [25] And if a house is divided against itself, that house will not be able to stand. [26] And if Satan has risen up against himself and is divided, he cannot stand, but is coming to an end. [27] But no one can enter a strong man's house and plunder his goods, unless he first binds the strong man; then indeed he may plunder his house."

Sins Against the Holy Spirit
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[28] "Truly, I say to you, all sins will be forgiven the sons of men, and whatever blasphemies they utter; [29] but whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin"--[30] for they had said, "He has an unclean spirit."

The True Kinsmen of Jesus
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[31] And His (Jesus') mother and His brethren came; and standing outside they went to Him and called Him. [32] And a crowd was sitting about Him: and they said to Him, "Your mother and Your brethren are outside, asking for You." [33] And He replied, "Who are My mother and My brethren?" [34] And looking around on those who sat about Him, He said, "Here are My mother and My brethren! [35] Whoever does the will of God is My brother, and sister, and mother."

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Commentary:

20-21. Some of His relatives, whose outlook was too human, regarded Jesus' total commitment to apostolate as excessive: the only explanation, they thought, was that He was out of His mind. On reading these words of the Gospel, we cannot help being moved, realizing what Jesus did for love of us: people even thought Him mad. Many saints, following Christ's example, have been taken for madmen--but they were mad with love, mad with love for Jesus Christ.

22-23. Even Jesus' miracles were misunderstood by these scribes, who accuse Him of being a tool of the prince of devils, Beelzebul. This name may be connected with Beelzebub (which spelling is given in some codexes), the name of a god of the Philistine city of Eqron (Accaron), which means "god of the flies." But it is more likely that the prince of devils is called Beelzebul, which means "god of excrement": "excrement" is the word Jews used to describe pagan sacrifices. Whether Beelzebub or Beelzebul, in the last analysis it refers to him to whom these sacrifices were offered, the devil (1 Corinthians 10:20). He is the same mysterious but real person whom Jesus calls Satan, which means "the enemy", whose dominion over the world Christ has come to wrest from him (1 Corinthians 15:24-28; Colossians 1:13f) in an unceasing struggle (Matthew 4:1-10; John 16:11). These names show us that the devil really exists: he is a real person who has at his beck and call others of his kind (Mark 5:9).

24-27. Our Lord invites the Pharisees, who are blind and obstinate, to think along these lines: if someone expels the devil this means he is stronger than the devil: once more we are exhorted to recognize in Jesus the God of strength, the God who uses His power to free man from enslavement to the devil. Satan's dominion has come to an end: the prince of this world is about to be cast out. Jesus' victory over the power of darkness, which is completed by His death and resurrection, shows that the light has already entered the world, as our Lord Himself told us: "Now is the judgment of this world, now shall the ruler of this world be cast out; and I, when I am lifted up from the earth, will draw all men to Myself" (John 12:31-32).

28-30. Jesus has just worked a miracle but the scribes refuse to recognize it "for they had said `He has an unclean spirit'" (verse 30). They do not want to admit that God is the author of the miracle. In this attitude lies the special gravity of blasphemy against the Holy Spirit--attributing to the prince of evil, to Satan, the good works performed by God Himself. Anyone acting in this way will become like the sick person who has so lost confidence in the doctor that he rejects him as if an enemy and regards as poison the medicine that can save his life. That is why our Lord says that he who blasphemes against the Holy Spirit will not forgiven: not because God cannot forgive all sins, but because that person, in his blindness towards God, rejects Jesus Christ, His teaching and His miracles, and despises the graces of the Holy Spirit as if they were designed to trap him (cf. "St. Pius V Catechism", II, 5, 19; St. Thomas Aquinas, "Summa theologiae", II-II, q. 14, a. 3).

31-35. In Aramaic, the language used by the Jews, the word "brethren" is a broad term indicating kinship: nephews, first cousins, and relatives in general are called `brethren' (for further explanation cf. note on Mark 6:1-3). "Jesus did not say this to disown His mother, but to show that she is worthy of honor not only account of having given birth to Jesus, but also because she has all the virtues" (Theophylact, "Enarratio In Evangelium Marci, in loc.").

Therefore, the Church reminds us that the Blessed Virgin "in the course of her Son's preaching 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 as she was faithfully doing" (Vatican II, "Lumen Gentium", 58).

Our Lord, then, is also telling us that if we follow Him we will share His life more intimately than if we were a member of His family. St. Thomas explains this by saying that Christ "had an eternal generation and a generation in time, and gave preference to the former. Those who do the will of the Father reach Him by Heavenly generation [...]. Everyone who does the will of the Father, that is to say, who obeys Him, is a brother or sister of Christ, because he is like Him who fulfilled the will of His Father. But he who not only obeys but converts others, begets Christ in them, and thus becomes like the Mother of Christ" ("Commentary on St. Matthew", 12, 49-50.)

Click here to go to the My Catholic Life! Devotional thread for today’s Gospel Reading

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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.

“Father, you sent your Son that all may be unified in him. Give us the true gift of fraternal love for all who share faith in him. May all humankind be one day united in Jesus Christ, who lives and reigns with you in the unity of the Holy Spirit, God, for ever and ever. Amen.”

(From Magnificat magazine)

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