Catholic Caucus: Daily Mass Readings 4-March-2025

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

Catena Aurea by St. Thomas Aguinas

10:28–31

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

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

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

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

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

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

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

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

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

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

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

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

Catena Aurea Mark 10

Saint of the Day for March 4

(1458 – 1483)

Saint Casimir’s Story

Casimir, born of kings and in line to be a king himself, was filled with exceptional values and learning by a great teacher, John Dlugosz. Even his critics could not say that his conscientious objection indicated softness. As a teenager, Casimir lived a highly disciplined, even severe life, sleeping on the ground, spending a great part of the night in prayer and dedicating himself to lifelong celibacy.

When nobles in Hungary became dissatisfied with their king, they prevailed upon Casimir’s father, the king of Poland, to send his son to take over the country. Casimir obeyed his father, as many young men over the centuries have obeyed their governments. The army he was supposed to lead was clearly outnumbered by the “enemy”; some of his troops were deserting because they were not paid. At the advice of his officers, Casimir decided to return home.

His father was irked at the failure of his plans, and confined his 15-year-old son for three months. The lad made up his mind never again to become involved in the wars of his day, and no amount of persuasion could change his mind. He returned to prayer and study, maintaining his decision to remain celibate even under pressure to marry the emperor’s daughter.

He reigned briefly as king of Poland during his father’s absence. He died of lung trouble at 25 while visiting Lithuania, of which he was also Grand Duke. He was buried in Vilnius, Lithuania.

Reflection

For many years, Poland and Lithuania faded into the gray prison on the other side of the Iron Curtain. Despite repression, the Poles and Lithuanians remained firm in the faith which has become synonymous with their name. Their youthful patron reminds us: Peace is not won by war; sometimes a comfortable peace is not even won by virtue, but Christ’s peace can penetrate every government repression of religion.

Saint Casimir is the Patron Saint of:

Lithuania
Poland
Russia

franciscanmedia.org

NAVARRE BIBLE COMMENTARY (RSV)

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

First Reading:

From: Sirach 35:1-12

Worship Pleasing to God (Continuation)
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[1] He who keeps the law makes many offerings; he who heeds the commandments sacrifices a peace offering. [2] He who returns a kindness offers fine flour, and he who gives alms sacrifices a thank offering. [3] To keep from wickedness is pleasing to the Lord, and to forsake unrighteousness is atonement. [4] Do not appear before the Lord empty-handed; [5] for all these things are to be done because of the commandment. [6] The offering of a righteous man anoints the altar, and its pleasing odor rises before the Most High. [7] The sacrifice of a righteous man is acceptable, and the memory of it will not be forgotten. [8] Glorify the Lord generously, and do not stint the first fruits of your hands. [9] With every gift show a cheerful face, and dedicate your tithe with gladness. [10] Give to the Most High as he has given, and as generously as your hand has found. [11] For the Lord is the one who repays, and he will repay you sevenfold. [12] Do not offer him a bribe, for he will not accept it; and do not trust to an unrighteous sacrifice; for the Lord is the judge, and with him is no partiality.

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Commentary:

34:18-35:20. These verses contain Ben Sirach's teaching about the worship of God. The predominant idea is that the worship that is pleasing to God is not mere liturgical ritual: true adoration must be backed up by righteous living. The passage begins with maxims reminiscent of the prophets' teaching on social justice and religious worship (34:18-22).

More than one of the counsels contained here was used by the Fathers of the Church as a basis for instructing the faithful on worship pleasing to the Lord. For example, St Gregory the Great takes to task those who use ill-gotten gains to pay for Church services: "Many of them often offer to God what they have stolen from the poor. But as a wise man once said: In his anger God will reject them. What could be worse in the eyes of a father than the death of his son? We can see in this question the anger with which God would view any offering of that kind" ("Regula Pastoralis, 3,21). It can never be said often enough that "to take away a neighbor's living is to murder him"(34:22; cf. Jas 5:4). A worker indeed has a right to be properly paid for his work. "Remuneration for work should guarantee man the opportunity to provide a dignified livelihood for himself and his family on the material, social, cultural and spiritual level to correspond to the role and the productivity of each, the relevant economic factors in his employment and the common good" ("Gaudium Et Spes", 67).

The passage goes on to stress that fasting and prayer is to be genuine person must sincerely repent his sins (34:23-26), and then it goes back to the subject of acts of religious worship (35:1-11). Ben Sirach has nothing against religious ceremonies; on the contrary: the Law prescribes the offerings that should be made to God, and it should be generously adhered to (cf. 35:10). However, he has three very clear things to say that help to personalize religious worship: almsgiving is an act of worship (35:2); an upright life, that keeps to the Law, is an offering pleasing to God (35:3); and offerings to the Lord should be generously and gladly made (35:4-10). From 35:11 on, the Lord is the subject of the sentences. Ben Sirach tells us God is: he pays well (35:11), he is a judge (35:11-15), who rewards a person according to his works; and he identifies the person whom God listens to--the generous giver (35:11), the one who is wronged (35 13), the orphan and the widow (35:14), the one who serves Him (35:16), the humble person (35:17). Most of these qualities (those of God as well as those of people who have recourse to him) can be found, all together, in Jesus' attitude to the sick, to sinners and to the poor.

First Reading:

From: Mark 10:28-31

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

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Commentary:

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

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

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

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Readings at Mass

Give to the Most High as he has given to you

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

Christian Art

Catena Aurea by St. Thomas Aguinas

Saint of the Day for March 4

(1458 – 1483)