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Catholic Caucus: Daily Mass Readings 10-July-2024
Universalis/Jerusalem Bible ^

Posted on 07/10/2024 7:23:30 AM PDT by annalex

10 July 2024

Wednesday of week 14 in Ordinary Time

St Canute, King and Martyr Roman Catholic Church. Streaky Bay, Eyre Peninsula South Australia

Readings at Mass

Liturgical Colour: Green. Year: B(II).

First reading
Hosea 10:1-3,7-8,12

Seek integrity and reap a harvest of kindness

Israel was a luxuriant vine
yielding plenty of fruit.
The more his fruit increased,
the more altars he built;
the richer his land became,
the richer he made the sacred stones.
Their heart is a divided heart;
very well, they must pay for it:
the Lord is going to break their altars down
and destroy their sacred stones.
Then they will say,
‘We have no king
because we have not feared the Lord.’
But what can a king do for us?
Samaria has had her day.
Her king is like a straw drifting on the water.
The idolatrous high places shall be destroyed –
that sin of Israel;
thorn and thistle will grow on their altars.
Then they will say to the mountains, ‘Cover us!’
and to the hills, ‘Fall on us!’
Sow integrity for yourselves,
reap a harvest of kindness,
break up your fallow ground:
it is time to go seeking the Lord
until he comes to rain salvation on you.

Responsorial Psalm
Psalm 104(105):2-7
Constantly seek the face of the Lord.
O sing to the Lord, sing his praise;
  tell all his wonderful works!
Be proud of his holy name,
  let the hearts that seek the Lord rejoice.
Constantly seek the face of the Lord.
Consider the Lord and his strength;
  constantly seek his face.
Remember the wonders he has done,
  his miracles, the judgements he spoke.
Constantly seek the face of the Lord.
O children of Abraham, his servant,
  O sons of the Jacob he chose.
He, the Lord, is our God:
  his judgements prevail in all the earth.
Constantly seek the face of the Lord.

Gospel AcclamationJames1:18
Alleluia, alleluia!
By his own choice the Father made us his children
by the message of the truth,
so that we should be a sort of first-fruits
of all that he created.
Alleluia, alleluia!
The kingdom of God is close at hand:
repent and believe the Good News.

GospelMatthew 10:1-7

'Go to the lost sheep of the House of Israel'

Jesus summoned his twelve disciples, and gave them authority over unclean spirits with power to cast them out and to cure all kinds of diseases and sickness.
  These are the names of the twelve apostles: first, Simon who is called Peter, and his brother Andrew; James the son of Zebedee, and his brother John; Philip and Bartholomew; Thomas, and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus; Simon the Zealot and Judas Iscariot, the one who was to betray him. These twelve Jesus sent out, instructing them as follows:
  ‘Do not turn your steps to pagan territory, and do not enter any Samaritan town; go rather to the lost sheep of the House of Israel. And as you go, proclaim that the kingdom of heaven is close at hand.’

Christian Art


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

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

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

TOPICS: Catholic; General Discusssion; Prayer; Worship
KEYWORDS: catholic; mt10; ordinarytime; prayer
For your reading, reflection, faith-sharing, comments, questions, discussion.

1 posted on 07/10/2024 7:23:30 AM PDT by annalex
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To: All

KEYWORDS: catholic; mt10; ordinarytime; prayer

2 posted on 07/10/2024 7:24:10 AM PDT by annalex (fear them not)
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To: nickcarraway; NYer; ELS; Pyro7480; livius; ArrogantBustard; Catholicguy; RobbyS; marshmallow; ...

Alleluia Ping

Please FReepmail me to get on/off the Alleluia Ping List.

3 posted on 07/10/2024 7:24:47 AM PDT by annalex (fear them not)
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To: annalex
My dad is back in the hospital. [JimRob update at 242]
Jim still needs our prayers. Thread 2
Prayer thread for Salvation's recovery
Pray for Ukraine
Prayer thread for Fidelis' recovery
Update on Jim Robinson's health issues
4 posted on 07/10/2024 7:25:04 AM PDT by annalex (fear them not)
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To: annalex
 English: Douay-RheimsLatin: Vulgata ClementinaGreek NT: Byzantine/Majority Text (2000)
 Matthew 10
1AND having called his twelve disciples together, he gave them power over unclean spirits, to cast them out, and to heal all manner of diseases, and all manner of infirmities. Et convocatis duodecim discipulis suis, dedit illis potestatem spirituum immundorum, ut ejicerent eos, et curarent omnem languorem, et omnem infirmitatem.και προσκαλεσαμενος τους δωδεκα μαθητας αυτου εδωκεν αυτοις εξουσιαν πνευματων ακαθαρτων ωστε εκβαλλειν αυτα και θεραπευειν πασαν νοσον και πασαν μαλακιαν
2And the names of the twelve apostles are these: The first, Simon who is called Peter, and Andrew his brother, Duodecim autem Apostolorum nomina sunt hæc. Primus, Simon, qui dicitur Petrus : et Andreas frater ejus,των δε δωδεκα αποστολων τα ονοματα εστιν ταυτα πρωτος σιμων ο λεγομενος πετρος και ανδρεας ο αδελφος αυτου ιακωβος ο του ζεβεδαιου και ιωαννης ο αδελφος αυτου
3James the son of Zebedee, and John his brother, Philip and Bartholomew, Thomas and Matthew the publican, and James the son of Alpheus, and Thaddeus, Jacobus Zebedæi, et Joannes frater ejus, Philippus, et Bartholomæus, Thomas, et Matthæus publicanus, Jacobus Alphæi, et Thaddæus,φιλιππος και βαρθολομαιος θωμας και ματθαιος ο τελωνης ιακωβος ο του αλφαιου και λεββαιος ο επικληθεις θαδδαιος
4Simon the Cananean, and Judas Iscariot, who also betrayed him. Simon Chananæus, et Judas Iscariotes, qui et tradidit eum.σιμων ο κανανιτης και ιουδας ισκαριωτης ο και παραδους αυτον
5These twelve Jesus sent: commanding them, saying: Go ye not into the way of the Gentiles, and into the city of the Samaritans enter ye not. Hos duodecim misit Jesus, præcipiens eis, dicens : In viam gentium ne abieritis, et in civitates Samaritanorum ne intraveritis :τουτους τους δωδεκα απεστειλεν ο ιησους παραγγειλας αυτοις λεγων εις οδον εθνων μη απελθητε και εις πολιν σαμαρειτων μη εισελθητε
6But go ye rather to the lost sheep of the house of Israel. sed potius ite ad oves quæ perierunt domus Israël.πορευεσθε δε μαλλον προς τα προβατα τα απολωλοτα οικου ισραηλ
7And going, preach, saying: The kingdom of heaven is at hand. Euntes autem prædicate, dicentes : Quia appropinquavit regnum cælorum.πορευομενοι δε κηρυσσετε λεγοντες οτι ηγγικεν η βασιλεια των ουρανων

(*) "ιακωβος ο του ζεβεδαιου και ιωαννης ο αδελφος αυτου" begins verse 3 in the translations

5 posted on 07/10/2024 7:28:20 AM PDT by annalex (fear them not)
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To: annalex

Catena Aurea by St. Thomas Aguinas


1. And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease.

2. Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother;

3. Philip, and Bartholomew; Thomas, and Matthew the Publican; James the son of Alphæus, and Lebbæus, whose surname was Thaddæus;

4. Simon the Canaanite, and Judas Iscariot, who also betrayed him.

GLOSS. (ord.) From the healing of Peter’s wife’s mother to this place there has been a continued succession of miracles; and they were done before the Sermon upon the Mount, as we know for certain from Matthew’s call, which is placed among them; for he was one of the twelve chosen to the Apostleship upon the mount. He here returns to the order of events, taking it up again at the healing of the centurion’s servant; saying, And calling to him his twelve disciples.

REMIGIUS. The Evangelist had related above that the Lord exhorted His disciples to pray the Lord of the harvest to send labourers into His vineyard; and He now seems to be fulfilling what He had exhorted them to. For the number twelve is a perfect number, being made up of the number six, which has perfection because it is formed of its own parts, one, two, three, multiplied into one another; and the number six when doubled amounts to twelve.

GLOSS. (vid. Greg. Hom. in Ev. xvii. 1.) And this doubling seems to have some reference to the two precepts of charity, or to the two Testaments.

BEDE. For the number twelve, which is made up of three into four, denotes that through the four quarters of the world they were to preach the faith of the holy Trinity.

RABANUS. (cf. Tertull. cont. Marc. iv. 13.) This number is typified by many things in the Old Testament; by the twelve sons of Jacob, by the twelve princes of the children of Israel, by the twelve running springs in Helim, by the twelve stones in Aaron’s breastplate, by the twelve loaves of the shew-bread, by the twelve spies sent by Moses, by the twelve stones of which the altar was made, by the twelve stones taken out of Jordan, by the twelve oxen which bare the brazen sea. Also in the New Testament, by the twelve stars in the bride’s crown, by the twelve foundations of Jerusalem which John saw, and her twelve gates.

CHRYSOSTOM. He makes them confident not only by calling their ministry a sending forth to the harvest, but by giving them strength for the ministry; whence it follows, He gave them power over all unclean spirits to cast them out, and to heal every sickness and every disease.

REMIGIUS. Wherein is openly shewed that the multitude were troubled not with one single kind of affliction, but with many, and this was His pity for the multitude, to give His disciples power to heal and cleanse them.

JEROME. A kind and merciful Lord and Master does not envy His servants and disciples a share in His powers. As Himself had cured every sickness and disease, He imparted the same power to His Apostles. But there is a wide difference between having and imparting, between giving and receiving. Whatever He does He does with the power of a master, whatever they do it is with confession of their own weakness, as they speak, In the name of Jesus rise and walk. (Acts 3:6.) A catalogue of the names of the Apostles is given, that all false Apostles might be excluded. The names of the twelve Apostles are these; First, Simon who is called Peter, and Andrew his brother. To arrange them in order according to their merit is His alone who searches the secrets of all hearts. But Simon is placed first, having the surname of Peter given to distinguish him from the other Simon surnamed Chananæus, from the village of Chana in Galilee where the Lord turned the water into wine.

RABANUS. (e Beda.) The Greek or Latin ‘Petrus’ is the same as the Syriac Cephas, in both tongues the word is derived from a rock; undoubtedly that of which Paul speaks, And that rock was Christ. (1 Cor. 10:4.)

REMIGIUS. (ap. Raban.) There have been some who in this name Peter, which is Greek and Latin, have sought a Hebrew interpretation, and would have it to signify, ‘Taking off the shoe,’ ‘or unloosing,’ or ‘acknowledging.’ But those that say this are contradicted by two facts. First, that the Hebrew has no letter P, but uses PH instead. Thus Pilate they call Philate. Secondly, that one of the Evangelists has used the word as an interpretation of Cephas; The Lord said, Thou shalt be called Cephas, (John 1:42.) on which the Evangelist adds, which being interpreted is Petrus. Simon is interpreted ‘obedient,’ for he obeyed the words of Andrew, and with him came to Christ, or because he obeyed the divine commands, and at one word of bidding followed the Lord. Or as some will have it, it is to be interpreted, ‘Laying aside grief,’ and, ‘hearing painful things;’ for that on the Lord’s resurrection he laid aside the grief he had for His death; and he heard sorrowful things when the Lord said to him, Another shall gird thee, and shall carry thee whither thou wouldest not. (John 21:18.)

And Andrew his brother.

CHRYSOSTOM. This is no small honour (done to Peter), He places Peter from his merit, Andrew from the nobility he had in being the brother of Peter. Mark names Andrew next after the two heads, namely, Peter and John; but this one not so; for Mark has arranged them in order of dignity.

REMIGIUS. Andrew is interpreted ‘manly;’ for as in Latin ‘virilis’ is derived from ‘vir,’ so in Greek Andrew is derived from ἀνὴρ. Rightly is he called manly, who left all and followed Christ, and manfully persevered in His commands.

JEROME. The Evangelist couples the names throughout in pairs. So he puts together Peter and Andrew, brothers not so much according to the flesh as in spirit; James and John who left their father after the flesh to follow their true Father; James the son of Zebedee and John his brother. He calls him the son of Zebedee, to distinguish him from the other James the son of Alphæus.

CHRYSOSTOM. Observe that he does not place them according to their dignity; for to me John would seem to be greater not than others only, but even than his brother.

REMIGIUS. (e Beda.) James is interpreted ‘The supplanter,’ or ‘that supplanteth;’ for he not only supplanted the vices of the flesh, but even contemned the same flesh when Herod put him to death. John is interpreted ‘The grace of God,’ because he deserved before all to be loved by the Lord; whence also in the favour of His especial love, he leaned at supper in the Lord’s bosom.

Philip and Bartholomew. (e Beda.) Philip is interpreted, ‘The mouth of a lamp,’ or ‘of lamps,’ because when he had been enlightened by the Lord, he straightway sought to communicate the light to his brother by the means of his mouth. Bartholomew is a Syriac, not a Hebrew, name, and is interpreted ‘The son of him that raiseth watera,’ that is, of Christ, who raises the hearts of His preachers from earthly to heavenly things, and hangs them there, that the more they penetrate heavenly things, the more they should steep and inebriate the hearts of their hearers with the droppings of holy preaching.

Thomas, and Matthew the Publican.

JEROME. The other Evangelists in this pair of names put Matthew before Thomas; and do not add, the Publican, that they should not seem to throw scorn upon the Evangelist by bringing to mind his former life. But writing of himself he both puts Thomas first in the pair, and styles himself the Publican; because, where sin hath abounded, there grace shall much more abound. (Rom. 5:20.)

REMIGIUS. (e Beda.) Thomas is interpreted ‘an abyss,’ or ‘a twin,’ which in Greek is Didymus. Rightly is Didymus interpreted an abyss, for the longer he doubted the more deeply did he believe the effect of the Lord’s passion, and the mystery of His Divinity, which forced him to cry, My Lord and my God. (John 20:28.) Matthew is interpreted ‘given,’ because by the Lord’s bounty he was made an Evangelist of a Publican.

James the son of Alphæus, and Thaddæus.

RABANUS. (e Beda.) This James is he who in the Gospels, and also in the Epistle to the Galatians, is called the Lord’s brother. For Mary the wife of Alphæus was the sister of Mary the mother of the Lord; John the Evangelist calls her Mary the wife of Cleophas, probably because Cleophas and Alphæus were the same person. Or Mary herself on the death of Alphæus after the birth of James married Cleophas.

REMIGIUS. It is well said, the son of Alphæus, that is, ‘of the just,’ or ‘the learned;’ for he not only overthrew the vices of the flesh, but also despised all care of the same. And of what he was worthy the Apostles are witness, who ordained him Bishop of the Church of Jerusalemb. And ecclesiastical history (Hegesippus. ap. Euseb. ii. 23.) among other things tells of him, that he never ate flesh, drunk neither wine nor strong drink, abstained from the bath and linen garments, and night and day prayed on his bended knees. And so great was his merit, that he was called by all men, ‘The just.’ Thaddæus is the same whom Luke calls Jude of James, (that is, the brother of James,) whose Epistle is read in the Church, in which he calls himself the brother of James.

AUGUSTINE. (De Cons. Ev. ii. 30.) Some copies have Lebbæus; but whoever prevented the same man from having two, or even three different names?

REMIGIUS. Jude is interpreted ‘having confessed,’ because he confessed the Son of God.

RABANUS. Thaddæus or Lebbæus is interpreted ‘a little heart,’ that is, a heart-worshipper.

Simon Chananæus, and Judas Scarioth, who also betrayed him.

JEROME. Simon Chananæus is the same who in the other Evangelist is called Zelotes. Chana signifies ‘Zeal.’ Judas is named Scarioth, either from the town in which he was born, or from the tribe of Issachar, a prophetic omen of his sin; for Issachar means ‘a booty,’ thus signifying the reward of the betrayer.

REMIGIUS. Scarioth is interpreted ‘The memory of the Lord,’ because he followed the Lord; or ‘The memorial of death,’ because he plotted in his heart how he might betray the Lord to death; or ‘strangling,’ because he went and hanged himself. It should be known that there are two disciples of this name, who are types of all Christians; Jude the brother of James, of such as persevere in the confession of the faith; Jude Scarioth of such as leave the faith; and turn back again.

GLOSS. (non occ.) They are named two and two to express their union as yoke-fellows.

AUGUSTINE. (De Civ. Dei, xviii. 49.) These therefore He chose for His disciples, whom also He named Apostles, humbly born without honour, without learning, that whatever they should do that was great, it was He that should be in them and should do it. He had among them one that was evil, whom He should use in the accomplishment of His Passion, and who should be an example to His Church of suffering evil men.

AMBROSE. (in Luc. 6.) He was not chosen among the Apostles unwittingly; for that truth is great, which cannot be harmed even by having an adversary in one of its own ministers.

RABANUS. Also He willed to be betrayed by a disciple, that you when betrayed by your intimate might bear patiently that your judgment has erred, that your favours have been thrown away.


5. These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not:

6. But go rather to the lost sheep of the house of Israel.

7. And as ye go, preach, saying, The kingdom of heaven is at hand.

GLOSS. (non occ.) Because the manifestation of the Spirit, as the Apostle speaks, is given for the profit of the Church, after bestowing His power on the Apostles, He sends them that they may exercise this power for the good of others; These twelve Jesus sent forth.

CHRYSOSTOM. Observe the propriety of the time in which they are sent. After they had seen the dead raised, the sea rebuked, and other like wonders, and had had both in word and deed sufficient proof of His excellent power, then He sends them.

GLOSS. (non occ.) When He sends them, He teaches them whither they should go, what they should preach, and what they should do. And first, whither they should go; Giving them commandment, and saying, Go ye not into the way of the Gentiles, and into any city of the Samaritans enter ye not; hut go ye rather to the lost sheep of the house of Israel.

JEROME. This passage does not contradict the command which He gave afterwards, Go and teach all nations; for this was before His resurrection, that was after. And it behoved the coming of Christ to be preached to the Jews first, that they might not have any just plea, or say that they were rejected of the Lord, who sent the Apostles to the Gentiles and Samaritans.

CHRYSOSTOM. Also they were sent to the Jews first, in order that being trained in Judæa, as in a palæstra, they might enter on the arena of the world to contend; thus He taught them like weak nestlings to fly.

GREGORY. (Hom. in Ev. iv. 1.) Or He would be first preached to Judæa and afterwards to the Gentiles, in order that the preaching of the Redeemer should seem to seek out foreign lands only because it had been rejected in His own. There were also at that time some among the Jews who should be called, and among the Gentiles some who were not to be called, as being unworthy of being renewed to life, and yet not deserving of the aggravated punishment which would ensue upon their rejection of the Apostles’ preaching.

HILARY. The promulgation of the Law deserved also the first preaching of the Gospel; and Israel was to have less excuse for its crime, as it had experienced more care in being warned.

CHRYSOSTOM. Also that they should not suppose that they were hated of Christ because they had reviled Him, and branded Him as demoniac, He sought first their cure, and withholding His disciples from all other nations, He sent this people physicians and teachers; and not only forbid them to preach to any others before the Jews, but would not that they should so much as approach the way that led to the Gentiles; Go not into the way of the Gentiles. And because the Samaritans, though more readily disposed to be converted to the faith, were yet at enmity with the Jews, He would not suffer the Samaritans to be preached to before the Jews.

GLOSS. (ap. Anselm.) The Samaritans were Gentiles who had been settled in the land of Israel by the king of Assyria after the captivity which he made. They had been driven by many terrors to turn to Judaism, and had received circumcision and the five books of Moses, but renouncing every thing else; hence there was no communication between the Jews and the Samaritans.

CHRYSOSTOM. From these then He diverts his disciples, and sends them to the children of Israel, whom He calls perishing sheep, not straying; in every way contriving an apology for them, and drawing them to Himself.

HILARY. Though they are here called sheep, yet they raged against Christ with the tongues and throats of wolves and vipers.

JEROME. Figuratively; Herein we who bear the name of Christ are commanded not to walk in the way of the Gentiles, or the error of the heretics, but as we are separate in religion, that we be also separate in our life.

GLOSS. (non occ.) Having told them to whom they should go, He now introduces what they should preach; Go and preach, saying, The kingdom of heaven is at hand.

RABANUS. The kingdom of heaven is here said to draw nigh by the faith in the unseen Creator which is bestowed upon us, not by any movement of the visible elements. The saints are rightly denoted by the heavens, because they contain God by faith, and love Him with affection.

CHRYSOSTOM. Behold the greatness of their ministry, behold the dignity of the Apostles. They are not to preach of any thing that can be an object of sense, as Moses and the Prophets did; but things new and unlooked for; those preached earthly goods, but these the kingdom of heaven and all the goods that are there.

GREGORY. (ubi sup.) Miracles also were granted to the holy preachers, that the power they should shew might be a pledge of the truth of their words, and they who preached new things should also do new things; wherefore it follows, Heal the sick, raise the dead, cleanse the lepers, cast out dæmons.

JEROME. Lest peasants untaught and illiterate, without the graces of speech, should obtain credit with none when they announced the kingdom of heaven, He gives them power to do the things above mentioned, that the greatness of the miracles might approve the greatness of their promises.

HILARY. The exercise of the Lord’s power is wholly entrusted to the Apostles, that they who were formed in the image of Adam, and the likeness of God, should now obtain the perfect image of Christ; and whatever evil Satan had introduced into the body of Adam, this they should now repair by communion with the Lord’s power.

Catena Aurea Matthew 10

6 posted on 07/10/2024 7:30:34 AM PDT by annalex (fear them not)
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To: annalex

St Paul Healing the Cripple at Lystra

Karel Dujardin

Oil on canvas, 179 x 139 cm
Rijksmuseum, Amsterdam

7 posted on 07/10/2024 7:30:57 AM PDT by annalex (fear them not)
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To: annalex

Canute IV the Holy

King Canute IV, also known as Canute the Holy (1042-1086) is the patron saint of Denmark and the first Dane to be canonized. His father was King Sweyn II Estridsson and his mother was an unknown concubine. Saint Canute's holy day is the 10th of July.

Canute IV was a warrior like his father and helped to lead raids against England in 1069 and 1075. In 1080, he became king of Denmark and married Adela of Flanders. He donated land and wealth to churches throughout Denmark, especially to Lund Cathedral. He founded Lund Cathedral School in 1085, the oldest school in Scandinavia. He also increased royal power which alienated both nobles and peasants alike as they lost many old privileges.

Canute IV regarded King William I "the Conqueror" as a usurper to the throne of England and decided to invade in 1085. Canute IV assembled an invasion fleet in north Jutland with allied forces from Flanders and Norway, but this was delayed due to problems on the southern border in Schleswig. In early 1086, peasants in north Jutland, who was led by dissatisfied nobles, rose up against Canute IV who fled to Odense.

The rebels broke into the monastery of St Albans where Canute IV was seeking sanctuary and killed him, his brother Benedict and seventeen others. The murder shocked the Christian world and Canute IV was canonized soon after in 1101. He was reburied in 1300 in Odense Cathedral that was renamed as "Saint Canute Cathedral" after him. His brother Olaf I Hunger followed him as king. Olaf I got his unfortunate nickname because of the many years of crop failure and famine during his reign that was seen as God's punishment for the murder of Canute IV.
8 posted on 07/10/2024 7:36:11 AM PDT by annalex (fear them not)
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To: annalex

Statue of Saint Canute at St. Peter's Church, Næstved

9 posted on 07/10/2024 7:38:19 AM PDT by annalex (fear them not)
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To: annalex

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

First Reading:

From: Hosea 10:1-3, 7-8, 12

Israel’s idolatry
[1] Israel is a luxuriant vine that yields its fruit. The more his fruit increased the more altars he built; as his country improved, he improved his pillars. [2] Their heart is false; now they must bear their guilt. The Lord will break down their altars, and destroy their pillars. [3] For now they will say: “We have no king, for we fear not the Lord, and a king, what could he do for us?”

[7] Samaria’s king shall perish, like a chip on the face of the waters. [8] The high places of Aven, the sin of Israel, shall be destroyed. Thorn and thistle shall grow upon their altars; and they shall say to the mountains, “Cover us, and to the hills, Fall upon us.”

Israel reproached for its pride
[12] Sow for yourselves righteousness, reap the fruit of steadfast love; break up your fallow ground, for it is the time to seek the Lord, that he may come and rain salvation upon you.


10:1-15. Verses 1-2 summarize the underlying point in the passage: the wealthier Israel becomes, the more corrupt she is. The verbs “to increase” (v. 1) and “to bear guilt” (v. 2) are in direct contrast to one another. The “We have no king” (v. 3) and the king’s being “like a chip on the face of the waters” (v. 7) refer to the instability of the monarchy in the Northern kingdom: the period between 747 (when Jeroboam II died) to 721 (when Samaria fell to the Assyrians) saw a succession of six kings, who were puppets of Assyria or were assassinated by usurpers. Hosea is quite right when he says they had no king to rule them. The results of this anarchy are mentioned in vv. 4-8 -- lots of empty talk, contracts with no substance to them, unjust legal decisions; and the result of it all will he that Assyria will destroy Israel’s altars, the monarchy will perish, and the people will despair. Verses 9-10 probably hark back to the war when all the tribes turned on the tribe of Benjamin to avenge the crime committed at Gibe-ah (cf. Judg 19:1-20:48). Hosea must have regarded that crime and the war it led to (in which the tribe of Benjamin was almost wiped out) as an archetype of the infamy and cruelty that became so prevalent in later years. Verse 8 is quoted by our Lord when He meets the women of Jerusalem on his way to Calvary (cf. Lk 23:20), and also in Revelation 6:16, in the scene where the sixth seal is opened. The whole passage is a reminder that material progress can also have negative consequences: “Holy Scripture teaches the human family what the experience of the ages confirms --that while human progress is a great advantage to man, it brings with it a strong temptation. For when the order of values is jumbled. and bad is mixed with the good, individuals and groups pay heed solely to their own interests, and not to those of others” (Vatican II, Gaudium et spes, 37).

The second stanza comprises a parable (vv.11-13) which recalls the first days of Israel, the years in the wilderness, as being a golden age the stanza continues (vv. 13-15) with a passage that reveals how disappointed God feels; there are references here to recent events -- the siege of Beth-arbel by Shalman, a Moabite king (v. 14) and unlawful cults at Bethel (v. 15; note w). The underlying theme is that of the whole book: the people put their trust in their own resources (cf. v. 13), neglecting to seek the Lord (cf. v. 12).

10 posted on 07/10/2024 8:40:29 AM PDT by fidelis (Ecce Crucem Domini! Fugite partes adversae! Vicit Leo de tribu Juda, Radix David! Alleluia!)
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Gospel Reading:

From: Matthew 10:1-7

The Calling and First Mission of the Apostles
[1] And He called to Him His twelve disciples and gave them authority over unclean spirits, to cast them out, and to heal every disease and every infirmity. [2] The names of the twelve apostles are these: first, Simon, who is called Peter, and Andrew, his brother; James the son of Zebedee, and John his brother; [3] Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus; [4]Simon the Cananaean, and Judas Iscariot, who betrayed Him.

[5] These twelve Jesus sent out, charging them, "Go nowhere among the Gentiles, and enter no town of the Samaritans, [6] but go rather to the lost sheep of the house of Israel. [7] And preach as you go, saying, `The Kingdom of Heaven is at hand.'


1-4. Jesus calls His twelve Apostles after recommending to them to pray to the Lord to send laborers into His harvest (cf. Matthew 9:38). Christians' apostolic action should always, then, be preceded and accompanied by a life of constant prayer: apostolate is a divine affair, not a merely human one. Our Lord starts His Church by calling twelve men to be, as it were, twelve patriarchs of the new people of God, the Church. This new people is established not by physical but by spiritual generation. The names of those Apostles are specifically mentioned here. They were not scholarly, powerful or important people: they were average, ordinary people who responded faithfully to the grace of their calling--all of them, that is, except Judas Iscariot. Even before His death and resurrection Jesus confers on them the power to cast out unclean spirits and cure illnesses--as an earnest of and as training for the saving mission which He will entrust to them.

The Church reveres these first Christians in a very special way and is proud to carry on their supernatural mission, and to be faithful to the witness they bore to the teaching of Christ. The true Church is absent unless there is uninterrupted apostolic succession and identification with the spirit which the Apostles made their own.

"Apostle": this word means "sent"; Jesus sent them out to preach His Kingdom and pass on His teaching.

The Second Vatican Council, in line with Vatican I, "confesses" and "declares" that the Church has a hierarchical structure: "The Lord Jesus, having prayed at length to the Father, called to Himself those whom He willed and appointed twelve to be with Him, whom He might send to preach the Kingdom of God (cf. Mark 3:13-19: Matthew 10:1-10). These Apostles (cf. Luke 6:13) He constituted in the form of a college or permanent assembly, at the head of which He placed Peter, chosen from among them (cf. John 21:15-17). He sent them first of all to the children of Israel and then to all peoples (cf. Romans 1:16), so that, sharing in His power, they might make all peoples His disciples and sanctify and govern them (cf. Matthew 28:16-20; Mark 16:15; Luke 24:45-48; John 20:21-23) and thus spread the Church and, administering it under the guidance of the Lord, shepherd it all days until the end of the world (cf. Matthew 28:28)" ("Lumen Gentium", 19).

1. In this chapter St. Matthew describes how Jesus, with a view to the spreading of the Kingdom of God which He inaugurates, decides to establish a Church, which He does by giving special powers and training to these twelve men who are its seed.

5-15. After revealing His intention to found the Church by choosing the Twelve (verses 1-4), in the present passage He shows that He intends to start training these first Apostles. In other words, from early on in His public ministry He began to lay the foundations of His Church.

Everyone needs doctrinal and apostolic training to follow his Christian calling. The Church has a duty to teach, and the faithful have a parallel duty to make that teaching their own. Therefore, every Christian should avail of the facilities for training which the Church offers him--which will vary according to each person's circumstances.

5-6. In His plan of salvation God gave certain promises (to Abraham and the patriarchs), a Covenant and a Law (the Law of Moses), and sent the prophets. The Messiah would be born into this chosen people, which explains why the Messiah and the Kingdom of God were to be preached to the house of Israel before being preached to the Gentiles. Therefore, in their early apprenticeship, Jesus restricts the Apostles' area of activity to the Jews, without this taking from the world-wide scope of the Church's mission. As we will see, much later on He charges them to "go and make disciples of all nations" (Matthew 28:19); "Go into all the world and preach the Gospel to the whole creation" (Mark 16:15). The Apostles also, in the early days of the spread of the Church, usually sought out the Jewish community in any new city they entered, and preached first to them (cf. Acts 13:46).

7-8. Previously, the prophets, when speaking of the messianic times, had used imagery suited to the people's spiritual immaturity. Now, Jesus, in sending His Apostles to proclaim that the promised Kingdom of God is imminent, lays stress on its spiritual dimension. The powers mentioned in verse 8 are the very sign of the Kingdom of God or the reign of the Messiah proclaimed by the prophets. At first (chapters 8 and 9) it is Jesus who exercises these messianic powers; now He gives them to His disciples as proof that His mission is divine (Isaiah 35:5-6; 40:9; 52:7; 61:1).

11 posted on 07/10/2024 8:41:23 AM PDT by fidelis (Ecce Crucem Domini! Fugite partes adversae! Vicit Leo de tribu Juda, Radix David! Alleluia!)
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Click here to go to the My Catholic Life! Devotional thread for today’s Gospel Reading

12 posted on 07/10/2024 8:42:45 AM PDT by fidelis (Ecce Crucem Domini! Fugite partes adversae! Vicit Leo de tribu Juda, Radix David! Alleluia!)
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