Posted on 09/19/2018 9:16:33 PM PDT by Salvation
Full title:
Catholic Caucus: Daily Mass Readings, 09-20-19, M, Sts. Andrew Kim Tae-gon, Priest, and Paul Chong Ha-sang, and Companions, Martyrs
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As a Catholic, AND half-Korean, love that we’re honoring two Korean martyrs today. Look forward to reading more about them.
From: 1 Corinthians 15:1-11
Christ’s Resurrection and His Appearances
[3] For I delivered to you as of first importance what I also received, that Christ
died for our sins in accordance with the scriptures, [4] that he was buried, that
he was raised on the third day in accordance with the scriptures, [5] and that he
appeared to Cephas, then to the twelve. [6] Then he appeared to more than five
hundred brethren at one time, most of whom are still alive, though some have fal-
len asleep. [7] Then he appeared to James, then to all the apostles. [8] Last of
all, as to one untimely born, he appeared also to me. [9] For I am the least of
the apostles, unfit to be called an apostle, because I persecuted the church of
God. [10] But by the grace of God I am what I am, and his grace toward me was
not in vain. On the contrary, I worked harder than any of them, though it was not
I, but the grace of God which is with me. [11] Whether then it was I or they, so
we preach and so you believed.
*********************************************************************************************
Commentary:
1-58. Some of the Corinthian Christians were objecting to the doctrine of the re-
surrection of the dead, because this was a belief with which Greeks were unfami-
liar, even those Greeks who held that the soul was immortal. Given the great im-
portance of this doctrine, St Paul replies at length, pointing first to the historical
fact of Christ’s resurrection (vv. 1-11 ) and how it necessarily connects up with
the resurrection of the dead in general (vv. 12-34). He then goes on to discuss
what form this resurrection will take (vv. 35-58). This epistle, which began with
an exposition on Jesus Christ crucified, the power and wisdom of God (cf. 1:18-
2:5), ends with a development of doctrine on the resurrection of Christ and the
consequent resurrection of the members of his mystical body.
To understand what St Paul is saying it is useful to bear in mind that here he is
referring only to the glorious resurrection of the just. Elsewhere in Sacred Scrip-
ture it is clearly stated that all men will rise from the dead (cf., e.g., Jn 5:28-29;
Acts 24:15).
1-11. The resurrection of Jesus Christ is one of the essential doctrines of the
Catholic faith, explicitly stated in the first creeds or symbols of the faith. It is in
fact the supreme argument in favor of the divinity of Jesus and his divine mission:
our Lord proclaimed it many times (cf., e.g., Mt 16:21-28; 17:22-27; 20:17-19),
and by rising from the dead he provided the sign which he had promised those
who did not believe him (cf. Mt 12:38-40).
This point is so important that the primary role of the Apostles is to bear witness
to Christ’s resurrection (cf. Acts 1:22; 2:32; 3:15; etc.); the proclamation of the
resurrection of the Lord is the very core of apostolic catechesis (cf., e.g., the dis-
courses of St Peter and St Paul reported in the Acts of the Apostles).
3-8. On the verbs “deliver” and “receive” see the note on 1 Cor 11:23-26. St Paul
reminds the Corinthians of certain basic points in his preaching — that Jesus
Christ died for our sins; “that he was buried, that he was raised on the third day
in accordance with the scriptures” (a statement which has passed directly into
the Creed) and was seen by many people.
It should be pointed out that the Greek verb translated as “appeared” refers to
being seen by the eye. This is relevant to studying the nature of the appearances
of the risen Jesus: St Paul is speaking of true, ocular, sight; there seems to be
no way this can be identified with imagination or intellectual vision.
The appearances of the risen Christ are a direct proof of the historical fact of his
resurrection. This argument gains special force when one remembers that at the
time this letter was written many people who had seen the risen Lord were still
alive (v. 6). Some of the appearances referred to by St Paul are also mentioned
in the Gospels and in Acts — that to Peter (cf. Lk 24:34), those to the Apostles
(cf., e.g., Lk 24:36-49; Jn 20:19-29), that to St Paul himself (cf. Acts 9:1-6);
others — that to James and to the five hundred brethren — are mentioned only
here.
The importance of this passage is enhanced by the fact that it is the earliest do-
cumentary record earlier than the Gospels — of our Lord’s resurrection, which had
taken place scarcely twenty years earlier.
4. “Was buried”: in recounting the death of Christ, all four evangelists expressly
mention that his body was buried (cf. Mt 27:57-61 and par.). St Paul also con-
firms the fact in this letter, written very soon after the time, thereby confirming
a tradition which had come down from the beginning (v. 3). The fact that Christ’s
body was buried eliminates any doubt about his death, and underlines the mira-
cle of the Resurrection: Jesus Christ rose by his own power, rejoining his soul
with his body, and leaving the tomb with the same human body (not merely the
appearance of a body) as died and was buried, although now that body was glori-
fied and had certain special properties (cf. note on 15:42-44). The Resurrection,
therefore, is an objective, physical event, witnessed to by the empty tomb (cf.
Mt 28:1ff and par) and by Christ’s appearances.
“He was raised on the third day”: Jesus died and was buried on the evening of
Good Friday; his body lay in the tomb the entire sabbath, and rose on the Sun-
day. It is correct to say that he rose on the third day after his death, even though
it was not a full seventy-two hours later.
“According to the scriptures”: St Paul may be referring to certain passages of the
Old Testament which — “after” the event — were seen to foreshadow the Resurrec-
tion — for example, the episode of Jonah (chaps. 1-2), which Jesus in fact applied
to himself (cf. Mt 12:39-40; cf. also Hos 6:1-2 and Ps 16:9-10).
9-10. St Paul’s humility, which leads him to think that his past faults render him
unworthy of the grace of the apostolate, is precisely what gives God’s grace scope
to work in him. “Admit outright that you are a servant whose duty it is to perform
very many services. Do not pride yourself on being called a son of God: let us re-
cognize grace, yet be mindful of our nature; do not be proud of having rendered
good service, of having done what you were supposed to do. The sun fulfills its
function; the moon obeys, the angels carry out their charge. The Lord’s chosen in-
strument for the Gentiles says, ‘I am unfit to be called an apostle, because I per-
secuted the church of God’ (1 Cor 15:9) [...]. Neither should we seek to be praised
on our own account” (St Ambrose, “Expositio Evangelii sec. Lucam”, VIII, 32).
However, the grace of God is not enough on its own. As in St Paul’s case, man’s
cooperation is needed, because God has chosen to rely on our free response to
grace: “God, who created you without you, will not save you without you” (St Au-
gustine, “Sermon” 169, 13). And, commenting on St Paul’s words — “Not I, but the
grace of God which is with me” — Augustine points out, “that is, not just me, but
God with me; and therefore not the grace of God alone, nor myself alone, but the
grace of God and myself” (”De Gratia Et Libero Arbitrio”, V, l2).
*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
From: Luke 7:36-50
The Woman Who was a Sinner
[41] “A certain creditor had two debtors; one owed five hundred denarii and the
other fifty. [42] When they could not pay, he forgave them both. Now which of
them will love him more?” [43] Simon answered, “The one, I suppose, to whom
he forgave more.” And he said to him, “You have judged rightly.” [44] Then tur-
ning toward the woman he said to Simon, “Do you see this woman? I entered
your house, you gave me no water for my feet, but she has wet my feet with her
tears and wiped them with her hair. [45] You gave me no kiss, but from the time
I came in she has not ceased to kiss my feet. [46] You did not anoint my head
with oil, but she has anointed my feet with ointment. [47] Therefore I tell you,
her sins, which are many, are forgiven little, for she loved much; but he who is
forgiven, loves little.” [48] And he said to her, “Your sins are forgiven.” [49] Then
those who were at table with him began to say among themselves, “Who is this,
who even forgives sins?” [50] And he said to the woman, “Your faith has saved
you; go in peace.”
*********************************************************************************************
Commentary:
36-40. This woman, moved no doubt by grace, was attracted by Christ’s prea-
ching and by what people were saying about him.
When dining, people reclined on low divans leaning on their left arm with their
legs tucked under them, away from the table. A host was expected to give his
guest a kiss of greeting and offer him water for his feet, and perfumes.
41-50. In this short parable of the two debtors Christ teaches us three things—his
own divinity and his power to forgive sins; the merit the woman’s love deserves;
and the discourtesy implied in Simeon’s neglecting to receive Jesus in the con-
ventional way. Our Lord was not interested in these social niceties as such but in
the affection which they expressed; that was why he felt hurt at Simeon’s neglect.
“Jesus notices the omission of the expression of human courtesy and refinement
which the Pharisee failed to show him. Christ is ‘perfectus Deus, perfectus homo’
(”Athanasian Creed”). He is perfect God, the second person of the Blessed Trinity,
and perfect man. He comes to save, not to destroy nature. It is from him that we
learn that it is unchristian to treat our fellow men badly, for they are creatures of
God, made in his image and likeness (Gen 1:26)” (St. J. Escriva, “Friends of
God”, 73).
Moreover, the Pharisee was wrong to think badly of this sinner and of Jesus: rec-
koning that Christ did not know anything about her, he complained inwardly. Our
Lord, who could read the secret thoughts of men (which showed his divinity), in-
tervened to point out to him his mistake. True righteousness, says St Gregory the
Great (cf. “In Evangelia Homiliae”, 33), is compassionate; whereas false righteous-
ness is indignant. There are many people like this Pharisee: forgetting that they
themselves were or are poor sinners, when they see other people’s sin they imme-
diately become indignant, instead of taking pity on them, or else they rush to judge
them or sneer at them. They forget what St Paul says: “Let any one who thinks
that he stands take heed lest he fall” (1 Cor 10:12); “Brethren, if any man is over-
taken in any trespass, you who are spiritual should restore him in a spirit of gentle-
ness [...]. Bear one another’s burdens, and so fulfill the law of Christ” (Gal 6:1-2).
We should strive to have charity govern all our judgments. Otherwise, we will easi-
ly be unjust towards others. “Let us be slow to judge. Each one see things from
his own point of view, as his mind, with all its limitations, tells him, and through
eyes that are often dimmed and clouded by passion.... Of what little worth are
the judgments of men! Don’t judge without sifting your judgment in prayer” (St. J.
Escriva, “The Way”, 451).
Charity and humility will allow us to see in the sins of others our own weak and
helpless position, and will help our hearts go out to the sorrow of every sinner
who repents, for we too would fall into sins as serious or more serious if God in
his mercy did not stay by our side.
“It was not the ointment that the Lord loved”, St Ambrose comments, “but the af-
fection; it was the woman’s faith that pleased him, her humility. And you also, if
you desire grace, increase your love; pour over the body of Jesus Christ your faith
in the Resurrection, the perfume of the holy Church and the ointment of charity
towards others” (”Expositio Evangelii sec. Lucam, in loc.”).
47. Man cannot merit forgiveness for his sins because, since God is the offended
party, they are of infinite gravity. We need the sacrament of Penance, in which
God forgives us by virtue of the infinite merits of Jesus Christ; there is only one
indispensable condition for winning God’s forgiveness—our love, our repentance.
We are pardoned to the extent that we love; when our heart is full of love there is
no longer any room in it for sin because we have made room for Jesus, and he
says to us as he said to this woman, “Your sins are forgiven.” Repentance is a
sign that we love God. But it was God who first loved us (cf.1 Jn 4:10). When God
forgives us he is expressing his love for us. Our love for God is, then, always a re-
sponse to his initiative. By forgiving us God helps us to be more grateful and more
loving towards him. “He loves little”, St Augustine comments, “who has little forgi-
ven. You say that you have not committed many sins: but why is that the case?
[...] The reason is that God was guiding you [...]. There is no sin that one man
commits, which another may not commit also unless God, man’s maker, guides
him” (”Sermon”, 99, 6). Therefore, we ought to fall ever more deeply in love with
our Lord, not only because he forgives us our sins but also because he helps us
by means of his grace not to commit them.
50. Jesus declares that it was faith that moved this woman to throw herself at
his feet and show her repentance; her repentance wins his forgiveness. Similarly,
when we approach the sacrament of Penance we should stir up our faith in the
fact that it is “not a human but a divine dialogue. It is a tribunal of divine justice
and especially of mercy, with a loving judge who ‘has no pleasure in the death
of the wicked; I desire that the wicked turn back from his way and live’ (Ezek
33:11)” (St. J. Escriva, “Christ Is Passing By”, 78).
*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
Liturgical Colour: Red.
First reading |
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1 Corinthians 15:1-11 © |
I preached what the others preach, and you all believed |
---|
Responsorial Psalm |
---|
Psalm 117(118):1-2,15-17,28 © |
Gospel Acclamation | 2Co5:19 |
---|
Or: | Mt11:28 |
---|
Gospel | Luke 7:36-50 © |
---|
Her many sins have been forgiven, or she would not have shown such great love |
---|
Luke | |||
English: Douay-Rheims | Latin: Vulgata Clementina | Greek NT: Byzantine/Majority Text (2000) | |
Luke 7 |
|||
36. | And one of the Pharisees desired him to eat with him. And he went into the house of the Pharisee, and sat down to meat. | Rogabat autem illum quidam de pharisæis ut manducaret cum illo. Et ingressus domum pharisæi discubuit. | ηρωτα δε τις αυτον των φαρισαιων ινα φαγη μετ αυτου και εισελθων εις την οικιαν του φαρισαιου ανεκλιθη |
37. | And behold a woman that was in the city, a sinner, when she knew that he sat at meat in the Pharisee's house, brought an alabaster box of ointment; | Et ecce mulier, quæ erat in civitate peccatrix, ut cognovit quod accubuisset in domo pharisæi, attulit alabastrum unguenti : | και ιδου γυνη εν τη πολει ητις ην αμαρτωλος [και] επιγνουσα οτι ανακειται εν τη οικια του φαρισαιου κομισασα αλαβαστρον μυρου |
38. | And standing behind at his feet, she began to wash his feet, with tears, and wiped them with the hairs of her head, and kissed his feet, and anointed them with the ointment. | et stans retro secus pedes ejus, lacrimis cpit rigare pedes ejus, et capillis capitis sui tergebat, et osculabatur pedes ejus, et unguento ungebat. | και στασα παρα τους ποδας αυτου οπισω κλαιουσα ηρξατο βρεχειν τους ποδας αυτου τοις δακρυσιν και ταις θριξιν της κεφαλης αυτης εξεμασσεν και κατεφιλει τους ποδας αυτου και ηλειφεν τω μυρω |
39. | And the Pharisee, who had invited him, seeing it, spoke within himself, saying: This man, if he were a prophet, would know surely who and what manner of woman this is that toucheth him, that she is a sinner. | Videns autem pharisæus, qui vocaverat eum, ait intra se dicens : Hic si esset propheta, sciret utique quæ et qualis est mulier, quæ tangit eum : quia peccatrix est. | ιδων δε ο φαρισαιος ο καλεσας αυτον ειπεν εν εαυτω λεγων ουτος ει ην προφητης εγινωσκεν αν τις και ποταπη η γυνη ητις απτεται αυτου οτι αμαρτωλος εστιν |
40. | And Jesus answering, said to him: Simon, I have somewhat to say to thee. But he said: Master, say it. | Et respondens Jesus, dixit ad illum : Simon, habeo tibi aliquid dicere. At ille ait : Magister, dic. | και αποκριθεις ο ιησους ειπεν προς αυτον σιμων εχω σοι τι ειπειν ο δε φησιν διδασκαλε ειπε |
41. | A certain creditor had two debtors, the one who owed five hundred pence, and the other fifty. | Duo debitores erant cuidam fneratori : unus debebat denarios quingentos, et alius quinquaginta. | δυο χρεωφειλεται ησαν δανειστη τινι ο εις ωφειλεν δηναρια πεντακοσια ο δε ετερος πεντηκοντα |
42. | And whereas they had not wherewith to pay, he forgave them both. Which therefore of the two loveth him most? | Non habentibus illis unde redderent, donavit utrisque. Quis ergo eum plus diligit ? | μη εχοντων δε αυτων αποδουναι αμφοτεροις εχαρισατο τις ουν αυτων ειπε πλειον αυτον αγαπησει |
43. | Simon answering, said: I suppose that he to whom he forgave most. And he said to him: Thou hast judged rightly. | Respondens Simon dixit : Æstimo quia is cui plus donavit. At ille dixit : Recte judicasti. | αποκριθεις δε ο σιμων ειπεν υπολαμβανω οτι ω το πλειον εχαρισατο ο δε ειπεν αυτω ορθως εκρινας |
44. | And turning to the woman, he said unto Simon: Dost thou see this woman? I entered into thy house, thou gavest me no water for my feet; but she with tears hath washed my feet, and with her hairs hath wiped them. | Et conversus ad mulierem, dixit Simoni : Vides hanc mulierem ? Intravi in domum tuam, aquam pedibus meis non dedisti : hæc autem lacrimis rigavit pedes meos, et capillis suis tersit. | και στραφεις προς την γυναικα τω σιμωνι εφη βλεπεις ταυτην την γυναικα εισηλθον σου εις την οικιαν υδωρ επι τους ποδας μου ουκ εδωκας αυτη δε τοις δακρυσιν εβρεξεν μου τους ποδας και ταις θριξιν της κεφαλης αυτης εξεμαξεν |
45. | Thou gavest me no kiss; but she, since she came in, hath not ceased to kiss my feet. | Osculum mihi non dedisti : hæc autem ex quo intravit, non cessavit osculari pedes meos. | φιλημα μοι ουκ εδωκας αυτη δε αφ ης εισηλθον ου διελιπεν καταφιλουσα μου τους ποδας |
46. | My head with oil thou didst not anoint; but she with ointment hath anointed my feet. | Oleo caput meum non unxisti : hæc autem unguento unxit pedes meos. | ελαιω την κεφαλην μου ουκ ηλειψας αυτη δε μυρω ηλειψεν μου τους ποδας |
47. | Wherefore I say to thee: Many sins are forgiven her, because she hath loved much. But to whom less is forgiven, he loveth less. | Propter quod dico tibi : remittuntur ei peccata multa, quoniam dilexit multum. Cui autem minus dimittitur, minus diligit. | ου χαριν λεγω σοι αφεωνται αι αμαρτιαι αυτης αι πολλαι οτι ηγαπησεν πολυ ω δε ολιγον αφιεται ολιγον αγαπα |
48. | And he said to her: Thy sins are forgiven thee. | Dixit autem ad illam : Remittuntur tibi peccata. | ειπεν δε αυτη αφεωνται σου αι αμαρτιαι |
49. | And they that sat at meat with him began to say within themselves: Who is this that forgiveth sins also? | Et cperunt qui simul accumbebant, dicere intra se : Quis est hic qui etiam peccata dimittit ? | και ηρξαντο οι συνανακειμενοι λεγειν εν εαυτοις τις ουτος εστιν ος και αμαρτιας αφιησιν |
50. | And he said to the woman: Thy faith hath made thee safe, go in peace. | Dixit autem ad mulierem : Fides tua te salvam fecit : vade in pace. | ειπεν δε προς την γυναικα η πιστις σου σεσωκεν σε πορευου εις ειρηνην |
Pray for Pope Francis.
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We thank you, God our Father, for those who have responded to your call to priestly ministry.
Accept this prayer we offer on their behalf: Fill your priests with the sure knowledge of your love.
Open their hearts to the power and consolation of the Holy Spirit.
Lead them to new depths of union with your Son.
Increase in them profound faith in the Sacraments they celebrate as they nourish, strengthen and heal us.
Lord Jesus Christ, grant that these, your priests, may inspire us to strive for holiness by the power of their example, as men of prayer who ponder your word and follow your will.
O Mary, Mother of Christ and our mother, guard with your maternal care these chosen ones, so dear to the Heart of your Son.
Intercede for our priests, that offering the Sacrifice of your Son, they may be conformed more each day to the image of your Son, our Lord and Savior, Jesus Christ. Amen.
Saint John Vianney, universal patron of priests, pray for us and our priests
This icon shows Jesus Christ, our eternal high priest.
The gold pelican over His heart represents self-sacrifice.
The border contains an altar and grapevines, representing the Mass, and icons of Melchizedek and St. Jean-Baptiste Vianney.
Melchizedek: king of righteousness (left icon) was priest and king of Jerusalem. He blessed Abraham and has been considered an ideal priest-king.
St. Jean-Baptiste Vianney is the patron saint of parish priests.
1. Sign of the Cross: In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
2. The Apostles Creed: I BELIEVE in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God, the Father Almighty; from there He shall come to judge the living and the dead.
I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.
3. The Lord's Prayer: OUR Father, who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.
4. (3) Hail Mary: HAIL Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and in the hour of our death. Amen. (Three times)
5. Glory Be: GLORY be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.
6. Fatima Prayer: Oh, my Jesus, forgive us our sins, save us from the fires of hell, lead all souls to heaven, especially those in most need of your mercy.
Announce each mystery, then say 1 Our Father, 10 Hail Marys, 1 Glory Be and 1 Fatima prayer. Repeat the process with each mystery.
End with the Hail Holy Queen:
Hail, Holy Queen, Mother of Mercy, our life, our sweetness and our hope! To thee do we cry, poor banished children of Eve! To thee do we send up our sighs, mourning and weeping in this vale of tears! Turn then, most gracious advocate, thine eyes of mercy towards us; and after this, our exile, show unto us the blessed fruit of thy womb, Jesus!
O clement, O loving, O sweet Virgin Mary! Pray for us, O holy Mother of God, that we may be made worthy of the promises of Christ.
Final step -- The Sign of the Cross
The Mysteries of the Rosary By tradition, Catholics meditate on these Mysteries during prayers of the Rosary. The biblical references follow each of the Mysteries below.
The Luminous Mysteries or Mysteries of Light (Thursdays) see Rosarium Virginis Mariae
1. Jesus' Baptism in the Jordan (II Corinthians 5:21, Matthew 3:17 and parallels) [Spiritual fruit - Gratitude for the gift of Faith]
2. Jesus' self-manifestation at the wedding of Cana (John 2:1- 12) [Spiritual fruit - Fidelity]
3. Jesus' proclamation of the Kingdom of God, with His call to conversion (Mark 1:15, Mark 2:3-13; Luke 7:47- 48, John 20:22-23) [Spiritual fruit - Desire for Holiness]
4. Jesus' Transfiguration (Luke 9:35 and parallels) [Spiritual fruit - Spiritual Courage]
5. Jesus' institution of the Eucharist, as the sacramental expression of the Paschal Mystery. (Luke 24:13-35 and parallels, 1 Corinthians 11:24-25) [Spiritual fruit - Love of our Eucharistic Lord]
St. Michael the Archangel
~ PRAYER ~
St. Michael, the Archangel, defend us in battle
Be our protection against the wickedness
and snares of the devil;
May God rebuke him, we humbly pray,
and do thou, O Prince of the heavenly host,
by the power of God,
Cast into hell Satan and all the evil spirits
who prowl through the world seeking the ruin of souls.
Amen
+
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