Catholic Caucus: Daily Mass Readings 25-September-2024

Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 9
1.	THEN calling together the twelve apostles, he gave them power and authority over all devils, and to cure diseases.	Convocatis autem duodecim Apostolis, dedit illis virtutem et potestatem super omnia dæmonia, et ut languores curarent.	συγκαλεσαμενος δε τους δωδεκα εδωκεν αυτοις δυναμιν και εξουσιαν επι παντα τα δαιμονια και νοσους θεραπευειν
2.	And he sent them to preach the kingdom of God, and to heal the sick.	Et misit illos prædicare regnum Dei, et sanare infirmos.	και απεστειλεν αυτους κηρυσσειν την βασιλειαν του θεου και ιασθαι τους ασθενουντας
3.	And he said to them: Take nothing for your journey; neither staff, nor scrip, nor bread, nor money; neither have two coats.	Et ait ad illos : Nihil tuleritis in via, neque virgam, neque peram, neque panem, neque pecuniam, neque duas tunicas habeatis.	και ειπεν προς αυτους μηδεν αιρετε εις την οδον μητε ραβδους μητε πηραν μητε αρτον μητε αργυριον μητε ανα δυο χιτωνας εχειν
4.	And whatsoever house you shall enter into, abide there, and depart not from thence.	Et in quamcumque domum intraveritis, ibi manete, et inde ne exeatis.	και εις ην αν οικιαν εισελθητε εκει μενετε και εκειθεν εξερχεσθε
5.	And whosoever will not receive you, when ye go out of that city, shake off even the dust of your feet, for a testimony against them.	Et quicumque non receperint vos : exeuntes de civitate illa, etiam pulverem pedum vestrorum excutite in testimonium supra illos.	και οσοι εαν μη δεξωνται υμας εξερχομενοι απο της πολεως εκεινης και τον κονιορτον απο των ποδων υμων αποτιναξατε εις μαρτυριον επ αυτους
6.	And going out, they went about through the towns, preaching the gospel, and healing every where.	Egressi autem circuibant per castella evangelizantes, et curantes ubique.	εξερχομενοι δε διηρχοντο κατα τας κωμας ευαγγελιζομενοι και θεραπευοντες πανταχου

Catena Aurea by St. Thomas Aguinas

CHAP. 9

9:1–6

1. Then he called his twelve disciples together, and gave them power and authority over all devils, and to cure diseases.

2. And he sent them to preach the kingdom of God, and to heal the sick.

3. And he said unto them, Take nothing for your journey, neither staves, nor scrip, neither bread, neither money; neither have two coats apiece.

4. And whatsoever house ye enter into, there abide, and thence depart.

5. And whosoever will not receive you, when ye go out of that city, shake off the very dust from your feet for a testimony against them.

6. And they departed, and went through the towns, preaching the Gospel, and healing every where.

CYRIL OF ALEXANDRIA. It was fitting that those who were appointed the ministers of holy teaching should be able to work miracles, and by these very acts themselves be believed to be the ministers of God. Hence it is said, Then called he his twelve disciples together, and gave them power and authority over all devils. Herein He brings down the haughty pride of the devil, who once said, There is none who shall open his month against me. (Isai. 10:14.LXX.)

EUSEBIUS. And that through them the whole race of mankind may be sought out, He not only gives them power to drive away evil spirits, but to cure all kind of diseases at His command; as it follows, And to cure diseases.

CYRIL OF ALEXANDRIA. (in Thesaur. l. 12. c. 14.) Mark here the divine power of the Son, which belongs not to a fleshly nature. For it was in the power of the saints to perform miracles not by nature, but by participation of the Holy Spirit; but it was altogether out of their power to grant this authority to others. For how could created natures possess dominion over the gifts of the Spirit? But our Lord Jesus Christ, as by nature God, imparts graces of this kind to whomsoever He will, not invoking upon them a power which is not His own, but infusing it into them from Himself.

CHRYSOSTOM. (Hom. 22. in Matt.) But after that they had been sufficiently strengthened by His guidance, and had received competent proofs of His power, He sends them out, as it follows, And he sent them to preach the kingdom of God. And here we must remark, that they are not commissioned to speak of sensible things as Moses and the Prophets; for they promised a land and earthly goods, but these a kingdom, and whatsoever is contained in it.

GREGORY NAZIANZEN. (Orat. ii. 69.) Now in sending His disciples to preach, our Lord enjoined many things on them, the chief of which are, that they should be so virtuous, so constant, so temperate, and, to speak briefly, so heavenly, that no less through their manner of living than their words, the teaching of the Gospel might be spread abroad. And therefore were they sent with lack of money, and staves, and a single garment; He accordingly adds, And he said to them, Take nothing in the way, neither staves.

CHRYSOSTOM. (ubi sup.) Many things indeed He ordained hereby; first indeed it rendered the disciples unsuspected; secondly, it held them aloof from all care, so that they might give their whole study to the word; thirdly, it taught them their own proper virtue. But perhaps some one will say that the other things indeed are reasonable, but for what reason did He command them to have no scrip on their way, nor two coats, nor staff? In truth, because He wished to rouse them to all diligence, taking them away from all the cares of this life, that they might be occupied by the one single care of teaching.

EUSEBIUS. Wishing then that they should be free from the desire of wealth and the anxieties of life, He gave this injunction. He took it as a proof of their faith and courage, that when it was commanded them to lead a life of extreme poverty, they would not escape from what was ordered. For it was fitting that they should make a kind of bargain, receiving these saving virtues to recompense them for obedience to commands. And when He was making them soldiers of God, He girds them for battle against their enemies, by telling them to embrace poverty. For no soldier of God entangles himself in the affairs of a secular life. (2 Tim. 2:4.)

AMBROSE. Of what kind then he ought to be who preaches the Gospel of the kingdom of God is marked out by these Gospel precepts; that is, he must not require the supports of secular aid; and clinging wholly to faith, he must believe that the less he requires those things, the more they will be supplied to him.

THEOPHYLACT. For He sends them out as very beggars, so that He would have them neither carry bread, nor any thing else of which men are generally in want.

AUGUSTINE. (de Con. l. 2. c. 30.) Or, the Lord did not wish the disciples to possess and carry with them these things, not that they were not necessary to the support of this life, but because He sent them thus to shew that these things were due to them from those believers to whom they announced the Gospel, that so they might neither possess security, nor carry about with them the necessaries of this life, either great or little. He has therefore, according to Mark, excluded all except a staff, shewing that the faithful owe every thing to their ministers who require no superfluities. But this permission of the staff He has mentioned by name, when He says, They should take nothing in the way, but a staff only.

AMBROSE. To those also who wish it, this place admits of being explained, so as to seem only to represent a spiritual temper of mind, which appears to have cast off as it were a certain covering of the body; not only rejecting power and despising wealth, but renouncing also the delights of the flesh itself.

THEOPHYLACT. Some also understand by the Apostles not carrying scrip, nor staff, nor two coats, that they must not lay up treasures, (which a scrip implies, collecting many things,) nor be angry and of a quarrelsome spirit, (which the staff signifies,) nor be false and of a double heart, (which is meant by the two coats.)

CYRIL OF ALEXANDRIA. (ut sup.) But it may be said, How then shall necessary things be prepared for them. He therefore adds, And into whatsoever house ye enter, there abide, and thence depart. As if He said, Let the food of disciples suffice you, who receiving from you spiritual things, will minister unto you temporal. But He ordered them to abide in one house, so as neither to incommode the host, (that is, so as to send him away,) nor themselves to incur the suspicion of gluttony and wantonness.

AMBROSE. He pronounces it to be foreign to the character of a preacher of the heavenly kingdom to run from house to house and change the rights of inviolable hospitality; but as the grace of hospitality is supposed to be offered, so also if they are not received the dust must be shaken off, and they are commanded to depart from the city; as it follows, And whosoever will not receive you when ye go out of that city, shake off the very dust from your feet for a testimony, &c.

BEDE. The dust is shaken off from the Apostles’ feet as a testimony of their labours, that they entered into a city, and the apostolical preaching had reached to the inhabitants thereof. Or the dust is shaken off when they receive nothing (not even of the necessaries of life) from those who despised the Gospel.

CYRIL OF ALEXANDRIA. (ubi sup.) For it is very improbable that those who despise the saving Word, and the Master of the household, will shew themselves kind to His servants, and seek further blessings.

AMBROSE. Or it is a great return of hospitality which is here taught, i. e. that we should not only wish peace to our hosts, but also if any faults of earthly infirmity obscure them, they should be removed by receiving the footsteps of apostolical preaching.

BEDE. But if any by treacherous negligence, or even from zeal, despise the word of God, their communion must be shunned, the dust of the feet must be shaken off, lest by their vain deeds which are to be compared to the dust, the footstep of a chaste mind be defiled.

EUSEBIUS. But when the Lord had girded His disciples as soldiers of God with divine virtue and wise admonitions, sending them to the Jews as teachers and physicians, they afterwards went forth, as it follows, And they departed, and went through the towns preaching the gospel, and healing every where.

Catena Aurea Luke 9

Devotion to San Fermín

One of the great "Pamplonian" saints was born in the 3rd century.
He was the main patron saint of the Kingdom of Navarre and of the Diocese of
Pamplona from a vague period. Here are some historical data
historical information from the Chair of Navarre's Heritage and Art: the origin of the
of the Octave; when the celebration was moved to July;
when Riau-riau... was born...

According to tradition, Saint Fermin was born in Roman Pompeii in the 3rd century. Converted to Christianity after the preaching of the presbyter Saint Honoratus and the bishop Saint Saturninus, he was baptised together with his family by this prelate from Toulouse. The first bishop of Pamplona, consecrated as such by Saint Honoratus, after a fruitful pastoral activity in his homeland, he went to Gaul as a missionary, travelling through Aquitaine, Auvergne and Anjou. Later the first bishop of Amiens (northern France), he entered the capital of the former Picardy on the tenth of October. He was martyred there on 25 September. report His body was miraculously recovered on 13 January 615 and taken to what was his seat, the cathedral of Amiens, during the episcopate of Saint Salvius.

The City Council asks the Saint for the liberation of Pamplona
from the plague epidemic. The Court declares St. Francis Xavier to be the only
Javier as the only one patron saint, the people oppose this. A fragment
of the martyr's head arrives in Pamplona in 1186...

San Fermín was the main patron saint of the Kingdom of Navarre and of the Diocese of Pamplona from a vague period. He had a chapel in the primitive Gothic church of S. Lorenzo as early as the 14th century. It is recorded that in 1534 the Regiment (City Council) commissioned a silver lamp, with a vow to keep it lit perpetually with oil, as they attributed the liberation of Pamplona from a plague epidemic to the intercession of the Patron Saint. And he also had an altar in the Cathedral in the Middle Ages average (the current one, by Francisco Gurrea, was sculpted in 1710). In 1624, the privative Cortes declared Saint Francis Xavier to be the only one patron saint , a circumstance that led to ecclesiastical dissensions and lawsuits in which the City tenaciously opposed the variation. The solution was conciliatory: in 1657 Pope Alexander VII ordered that both saints should be venerated equally as co-patron saints of Navarre. It should be remembered that in 1725 the Pope granted the prayer of the Patron Saint of Navarre with a double rite for the whole of Spain. And that in 1746 Benedict XIV elevated to a double rite for the City, Diocese and Kingdom of Navarre the official document and mass of the commemoration of the Martyrdom of San Fermín, on 25th September.

Over the course of time, the cult of San Fermín took shape as relics arrived from his tomb. The first known relic, a fragment of the martyr's head, was obtained in 1186 by the bishop of Pamplona, Pedro de París, from the prelate of Amiens, Teobaldo de Heilly. That same year, Don Pedro, also known as "de Artajona" because of his origin, established the liturgical celebration of the saint, giving it the status of the first class, comparable in solemnity to that used for the feast of the Holy Apostles. The Pamplona cathedral conserves this relic in a bust adorned with silver, dated 1527 and transformed in the 18th century.

The Sanfermines are held on 7 July from the end of the 16th century onwards.
the end of the 16th century. The Riau-riau was born at the beginning of the
of the 20th century from the chants and dances that accompanied the
procession with the relics of the saint.

Until the end of the 16th century, the people of Pamplona honoured San Fermín on the uncertain days of autumn, on 10 October to be more precise. It was the liturgical commemoration of entrance of the saintly bishop in his see of Amiens. The choice of this event, which took place in Gaul, to venerate the illustrious Navarrese patron saint is surprising, and can be explained by the human component of Frankish origin, who populated the Pamplona Burgo de San Cernin at the end of the 11th century, to the exclusion of people of other origins. In 1590, the town councillors of Pamplona requested the bishop, D. Bernardo de Rojas, to move the celebration to July, when the weather was mild and coincided with the period of the free fair established by Charles II in 1381. Since 1591 the solemnity has been commemorated on 7 July. Since ancient times, this festivity has included a Vespers service, which was held in the now disappeared Gothic chapel of San Lorenzo, on the afternoon before the main day (9th October and, later, 6th July). The Regiment would attend with all solemnity, accompanied by the people and leading citizens in a procession that, from 1915 onwards, would give way to the Riau-riau. For two centuries, the 6th of July was a day of "penitential vigil", in fulfilment of the vow that the City made in the Chapel of its board of trustees on 17th October 1599, on the occasion of the virulent cholera epidemic that was attacking Pamplona. Until the commutation of this vow at the end of the 18th century, the residents were reminded of their obligation to abstain from meat by means of a proclamation.

The Procession of the 7th of July belongs to the so-called "seasonal" class . Starting from an important temple, in this case the Cathedral, the procession goes to the Chapel to take the image, which is also the reliquary of the martyr, to make a "processional station" with mass, after which it returns to the Cathedral. Properly speaking, the procession begins and ends at the Cathedral, although some interpret the return as a mere courtesy accompaniment or label on the part of the City Council to the Chapter. The secular pathway allows the three old centres of classical Pamplona to be visited: the Burgo, the Población and, minimally, the Navarrería. Occasional processions with the effigy of San Fermín were once frequent, motivated by rogations, requesting rain(ad petendam pluviam) or the cessation of storms(ad repelendas tempestates).

In 1689 the feast was not celebrated either,
not because of the pandemic, but because of mourning.
What happened to the money saved?
- Origin of the Octave.

The origin of the Octave is tinged with mourning. When the celebration of San Fermín was imminent in July 1689, Pamplona, like the entire Hispanic Monarchy, was in official mourning due to the death the previous February of María Luisa de Orleans, wife of Charles II the Bewitched. It seemed to the City Council that the necessary savings on bulls, fires and dances could well be applied to increasing the demonstrations of worship, then limited to the mass and procession. So, on the 5th of July, he decided to incorporate an Octave into the liturgy, with daily sung mass and "sermon on the first and last day, with the City attending both, as it does on the feast of the Conception". At the same time, it makes it more expensive for later corporations to maintain the novelty. Currently the octave is limited to the mass on the 14th, with attendance of the Corporation.

Read the article complete "Ritual and protocol in the fiesta of San Fermín".
on the website of the Chair de Patrimonio y Arte navarro, Ciclo de San Fermín
(Mr. José Luis Molins Mugueta)

unav.edu

NAVARRE BIBLE COMMENTARY (RSV)

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

First Reading:

From: Proverbs 30:5-9

The Words of Agur
---------------------------
[5] Every word of God proves true;
he is a shield to those who take refuge in him.
[6] Do not add to his words,
lest he rebuke you, and you he found a liar.

[7] Two things I ask of thee;
deny them not to me before I die:
[8] Remove far from me falsehood and lying;
give me neither poverty nor riches;
feed me with the food that is needful for me,
[9] lest I be full, and deny thee,
and say, "Who is the Lord?"
or lest I be poor, and steal,
and profane the name of my God.

***********************************************
Commentary:

30:1-14. "The words of Agur son of Jakeh of Massa" is translated in the Vulgate as "The words of Gatherer the son of Vomiter", a reference, seemingly, to Solomon. St Bede comments: "Immediately afterwards come some words of Solomon, spoken by him in a different way. Perhaps because it is called 'Ecclesiastes' in Greek, the name in Latin is 'He who gathers together''' (“In proverbial Salomonis,” 30, 1). Verses 2-6 are reminiscent of the style and theme of the book of Job (cf. Job 17:6; 24:25), and after them comes a prayer (vv. 7-9) and some counsels (vv. 10-14). On Massa, see the note on 31:1-9.

30:8-9. "Feed me with the bread that is needful to me'' (v. 8). To have the necessary space to develop a relationship with God and cope with the ordinary affairs of life, a person needs a basic level of subsistence. Lack of the necessaries of life, and having too much of the good things -- both situations are an obstacle to serving God and other people (cf. v. 9). Our Lord taught us to ask in the Our Father, "Give us this day our daily bread'' (cf. Mt 6:11; Lk 11:3). The Roman Catechism sees these words as including ''the idea of a frugal and temperate life, for we should seek only what is needed to meet our natural requirements and not demand many, rich delicacies, […] In the same way, it says 'daily bread', for we eat it to recover our strength and the energy that we use up every day. […] We should often ask to be constant in our love and adoration of God, and to he wholly convinced of the truth that our life and health depends on God'' (4, 13, 13). The opposite would be the attitude of the rich person who draws comfort from the fact that he has wealth, yet it prevents him from seeking God and being concerned about his neighbour. This teaching can he seen, too, in the parable of Lazarus and the rich man (Lk 16:19-31).

Gospel Reading:

From: Luke 9:1-6

The Mission of the Apostles
-----------------------------------
[1] And He (Jesus) called the Twelve together and gave them power and authority over all demons and to cure diseases, [2] and He sent them out to preach the Kingdom of God and to heal. [3] And He said to them, "Take nothing for your journey, no staff, nor bag, nor bread, nor money; and do not have two tunics. [4] And whatever house you enter, stay there, and from there depart. [5] And wherever they do not receive you, when you leave that town shake off the dust from your feet as a testimony against them." [6] And they departed and went through the villages, preaching the Gospel and healing everywhere.

***********************************************************************
Commentary:

1-4. This is the first mission the Apostles were sent on. Jesus wants them to gain experience which will stand to them in the mission they will have after He ascends into Heaven. He charges them to do what He Himself did--preach the Kingdom of God and heal the sick. This scene is commented on at greater length in notes on Matthew 10:7-8; 10:9-10; and Mark 6:8-9.

[Notes on Matthew 10:7-8 states: 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 power 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).]

[Notes on Matthew 10:9-10 states: 9-10. Jesus urges His disciples to set out on their mission without delay. They should not be worried about material or human equipment: God will make up any shortfall. This holy audacity in setting about God's work is to be found throughout the history of the Church: if Christians had bided their time, waiting until they had the necessary material resources, many, many souls would never have received the light of Christ. Once a Christian is clear in his mind about what God wants him to do, he should not stay at home checking to see if he has the wherewithal to do it. "In your apostolic undertakings you are right—it's your duty—to consider what means the world can offer you (2 + 2 = 4), but don't forget—ever!—that, fortunately, your calculations must include another term: God + 2 + 2..." (St J. Escriva, "The Way", 471).

However, that being said, we should not try to force God's hand, to have Him do something exceptional, when in fact we can meet needs by our own efforts and work. This means that Christians should generously support those who, because they are totally dedicated to the spiritual welfare of their brethren, have no time left over to provide for themselves: in this connection see Jesus' promise in Matthew 10:40-42.]

[Notes on Mark 6:8-9 states: 8-9. Jesus requires them to be free of any form of attachment if they are to preach the Gospel. A disciple, who has the mission of bringing the Kingdom of God to souls through preaching, should not rely on human resources but on God's Providence. Whatever he does need in order to live with dignity as a herald of the Gospel, he must obtain from those who benefit from his preaching, for the laborer deserves his maintenance (cf. Matthew 10:10).

"The preacher should so trust in God that he is convinced that he will have everything he needs to support life, even if he cannot himself obtain it; for he should not neglect eternal things through worrying about temporal things" (St. Bede, "In Marci Evangelium Expositio, in loc."). "By these instructions the Lord did not mean that the evangelists should not seek to live in any other way than by depending on what was offered them by those to whom they preached the Gospel; otherwise this very Apostle [St. Paul] would have acted contrary to this precept when he earned his living by the labor of his own hands" (St. Augustine, "De Consensu Evangelistarum", II, 30).]

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Readings at Mass

Give me neither riches nor poverty, only my share

'Take nothing for the journey'

Christian Art

Catena Aurea by St. Thomas Aguinas

CHAP. 9

Devotion to San Fermín