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Catholic Caucus: Daily Mass Readings, 11-09-19, FEAST, Dedication of the Lateran Basilica in Rome
USCCB.org/RNAB ^ | 11-09-19 | Revised New American Bible

Posted on 11/08/2019 10:59:48 PM PST by Salvation

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For your reading, reflection, faith-sharing, comments, questions, discussion.

1 posted on 11/08/2019 10:59:48 PM PST by Salvation
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To: All

KEYWORDS: catholic; jn2; ordinarytime; prayer;


2 posted on 11/08/2019 11:00:43 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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From: Ezekiel 47:1-2, 8-9, 12

The Spring in the Temple


[1] Then he brought me back to the door of the temple; and behold, water was is-
suing from below the threshold of the temple toward the east (for the temple faced
east); and the water was flowing down from below the south end of the threshold
of the temple, south of the altar. [2] Then he brought me out by way of the north
gate, and led me round on the outside to the outer gate, that faces toward the
east; and the water was coming out on the south side.

[8] And he said to me, “This water flows toward the eastern region and goes down
into the Arabah; and when it enters the stagnant waters of the sea, the water will
become fresh. [9] And wherever the river goes every living creature which swarms
will live, and there will be very many fish; for this water goes there, that the waters
of the sea may become fresh; so everything will live where the river goes.

[12] And on the banks, on both sides of the river, there will grow all kinds of trees
for food. Their leaves will not wither nor their fruit fail, but they will bear fresh fruit
every month, because the water for them flows from the sanctuary. Their fruit will
be for food, and their leaves for healing.”

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

47:1-12. The vision of the spring revitalizing everything it meets on its flowing
from the southern end of the way, is one of the most striking images temple and
ending up in the Dead Sea, in the book. Its content is reminiscent of the vision
of the bones (37:1-14): there, it was the Spirit that gave life to the dry bones; here,
the water refreshes the dead waters. The image of the river reminds one of how in
paradise (Gen 2:10-14) the four branches of the river make the whole garden beau-
tiful; here, a single river actually gives life. Although the vision contains references
to actual places, such as the oasis of En-gedi (v. 10), the Dead Sea or the Arabah,
it is symbolic and what it shows is that the renewal of the temple and its worship
will bring all sorts of advantages to the whole people.

There is an echo of this vision in the New Testament in the words of Jesus recor-
ded by St John: “If any one thirst, let him come to me and drink. He who believes
in me, as the scripture has said, ‘Out of his heart shall flow rivers of living water’”
(Jn 7:37). Early Christian tradition links this text of St John with Ezekiel’s vision,
seeing in the spring in the temple the waters of Baptism that flow from Christ who
is life, or from Christ’s side on the altar of the cross: We go down to the water’s
edge steeped in our sins and impurity, and we walk out of the water, our hearts
filled with grace, fear of the Lord and hope in Jesus” (”Epistula Barnabae” 11, 10).

*********************************************************************************************
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.


3 posted on 11/08/2019 11:03:21 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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To: All

From: 1 Corinthians 3:9c-11, 16-17

Apostolic Ministry (continuation)


[9] For we are God’s building.

[10] According to the commission of God given to me, like a skilled master buil-
der I laid a foundation, and another man is building upon it. [11] For no other foun-
dation can any one lay than that which is laid, which is Jesus Christ.

[16] Do you not know that you are God’s temple and that God’s Spirit dwells in
you? [17] If any one destroys God’s temple, God will destroy him. For God’s tem-
ple is holy, and that temple you are.

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

9. “God’s field, God’s building”. The Second Vatican Council uses these images
to describe the inner nature of the Church: “The Church is a cultivated field, the
tillage of God (cf. 1 Cor 3:9). on that land the ancient olive tree grows whose holy
roots were the prophets and in which the reconciliation of Jews and Gentiles has
been brought about and will be brought about again (Rom 11:13-26). That land,
like a choice vineyard, has been planted by the heavenly cultivator (Mt 21:33-43;
cf. Is 5:1f). Yet the true vine is Christ who gives life and fruitfulness to the bran-
ches, that is, to us, who through the Church remain in Christ without whom we
can do nothing (Jn 15:1-5).

“Often, too, the Church is called the building of God (1 Cor 3:9). The Lord com-
pared himself to the stone which the builders rejected, but which was made into
the cornerstone (Mt 21:42; cf. Acts 4:11; 1 Pet 2:7; Ps 117:22). on this founda-
tion the Church is built by the Apostles (cf. 1 Cor 3:11) and from it the Church
receives solidity and unity. This edifice has many names to describe it — the
house of God in which his family dwells; the household of God in the Spirit (Eph
2:19:22); the dwelling-place of God among men (Rev 21:3); and, especially, the
holy temple. This temple, symbolized in places of worship built out of stone, is
praised by the Fathers and, not without reason, is compared in the liturgy to the
Holy City, the New Jerusalem. As living stones we here on earth are built into it
(1 Pet 2:5). It is this holy city that is seen by John as it comes down out of hea-
ven from God when the world is made anew, prepared like a bride adorned for
her husband (Rev 21:1f)” (”Lumen Gentium”, 6).

The Lord wants Christians to be living stones in this building and has associated
them in the redemptive task of saving all mankind, so that in the course of their
own redemption they might also be co-redeemers with him, completing “what is
lacking in Christ’s afflictions for the sake of his body, that is, the church” (Col 1:
24): “Jesus has wanted every person to cooperate freely in the work of redemp-
tion [...]. The work of salvation is still going on, and each one of us has a part in
it [...]. It is worth while putting our lives on the line, giving ourselves completely,
so as to answer to the love and the confidence that God has placed in us. It is
worth while, above all, to decide to take our Christian faith seriously” (St. J. Es-
criva, “Christ Is Passing By”, 129).

10-11. With a solemn introduction (”According to the commission of God given
to me”, which equipped him for his ministry), St Paul identifies what holds toge-
ther the community at Corinth and its individual members — Jesus Christ, the es-
sential basis for every spiritual building. Christ, as St Peter reminds us, is “the
stone which was rejected by you builders, but which has become the head of
the corner. And there is salvation in no one else, for there is no other name un-
der heaven given among men by which we must be saved” (Acts 4:11-12).

Therefore, all genuine catechesis must be Christ-centered; it must all be focused
on Jesus Christ, perfect God and perfect man, and on his teachings. Catechesis,
says Bl. John Paul II, means “to reveal in the Person of Christ the whole of God’s
eternal design reaching fulfillment in that Person. It is to seek to understand the
meaning of Christ’s actions and words and of the signs worked by him, for they
simultaneously hide and reveal his mystery. Accordingly, the definitive aim of
catechesis is to put people not only in touch but in communion, in intimacy, with
Jesus Christ; only he can lead us to the love of the Father in the Spirit and make
us share in the life of the Holy Trinity [...]. We must therefore say that in cateche-
sis it is Christ, the Incarnate Word and Son of God, who is taught — everything
else is taught with reference to him — and it is Christ alone who teaches — any-
one else teaches to the extent that he is Christ’s spokesman, enabling Christ to
teach with his lips” (”Catechesi Tradendae”, 5-6).

Also, reflection on the fact that Jesus Christ is the foundation of the spiritual buil-
ding, leads to the conclusion that a Christian “needs to be not only linked to Je-
sus Christ,” St John Chrysostom points out, “but to adhere to him, to be finally
attached to him: to be separated from him to the least degree is to be lost [...].
Notice all the comparisons the Apostle makes to explain this intimate unity: Je-
sus Christ is the head, we the body, for there can be no gap between head and
body. He is the foundation, we the building; he is the vine, we the branches; he
the spouse, we the bride; he is the shepherd, we the flock; he is the way along
which we are to travel; we are the temple, and God dwells therein; he is the first-
born, we his brethren; he is the heir and we co-heirs; he is life and we have life
through him; he is the resurrection and we men are raised up; he is the light by
which our darkness is dispelled” (”Hom. on 1 Cor”, 8, “ad loc.”).

16-17. These words apply to the individual Christian, and to the Church as a
whole (cf. note on 1 Corinthians 3:9). The simile of the Church as God’s temple,
frequently used by St. Paul (cf. 1 Corinthians 6:19-20; 2 Corinthians 6:16), shows
that the Holy Trinity dwells in the soul in grace. As Leo XIII reminds us, by means
of grace God dwells in the just soul as in a temple, in a special and intimate man-
ner” (”Divinum Illud Munus” 10). Although this indwelling is attributed to the Holy
Spirit (cf. John 14:17; 1 Corinthians 6:19), it really comes about through the pre-
sence of the Three Persons of the Blessed Trinity, because all actions of God
which terminate outside God Himself (activities “ad extra”) are to be seen as ac-
tions of the one, unique divine nature.

This sublime mystery which we could never have suspected, was revealed by
Jesus Christ Himself: “The Spirit of truth [...] dwells with you, and will be in you
[...]. If a man loves me, he will keep My word and My Father will love him, and
We will come to him, and make Our home with him” (John 14:17-23). Although
this is a matter which we never plumb in this life, some light is thrown on it if we
remember that “the Divine Persons are said to inhabit as much as they are pre-
sent to intellectual creatures in a way that transcends human comprehension,
and are known and loved (cf. “Summa Theologiae”, I, q. 43, a. 3) by them, yet
in a way that is unique, purely supernatural, and in the deepest sanctuary of the
soul” (Pius XII, “Mystici Corporis, Dz-Sch”, 35).

Reflection on this wonderful fact will help us to realize how extremely important
it is to live in the grace of God, and to have a horror of mortal sin, which “dest-
roys God’s temple,” depriving the soul of God’s grace and friendship.

Moreover, through this indwelling a human being begins to receiving an inkling of
what the Beatific Vision — Heaven — will be like, for “this admirable union [of in-
dwelling] differs only by virtue of man’s [present] condition and state from union
whereby God fills the blessed [in Heaven]” (”Divinum Illud Munus”, 11).

The presence of the Trinity in the soul in grace invites the Christian to try to have
a more personal and direct relationship with God, whom we can seek at every
moment in the depths of our souls: “Get to know the Holy Spirit, the Great Stran-
ger, on whom depends your sanctification. Don’t forget that you are God’s temple.
The Advocate is in the center of your soul: listen to Him and be docile to His in-
spirations” (St. J. Escriva, “The Way”, 57).

*********************************************************************************************
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.


4 posted on 11/08/2019 11:04:12 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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To: All

From: John 2:13-22

The Cleansing of the Temple


[13] The Passover of the Jews was at hand, and Jesus went up to Jerusalem.
[14] In the temple he found those who were selling oxen and sheep and pigeons,
and the money-changers at their business. [15] And making a whip of cords, he
drove them all, with the sheep and oxen, out of the temple; and he poured out
the coins of the money-changers and overturned their tables. [16] And he told
those who sold the pigeons, “Take these things away; you shall not make my
Father’s house a house of trade.” [17] His disciples remembered that it was writ-
ten, “Zeal for thy house will consume me.” [18] The Jews then said to him, “What
signs have you to show us for doing this?” [19] Jesus answered them, “Destroy
this temple, and in three days I will raise it up.” [20] The Jews then said, “It has
taken forty-six years to build this temple, and will you raise it up in three days?”
[21] But he spoke of the temple of his body. [22] When therefore he was raised
from the dead, his disciples remembered that he had said this; and they believed
the scripture and the word which Jesus had spoken.

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

13. “The Passover of the Jews”: this is the most important religious feast for the
people of the Old Testament, the prefiguring of the Christian Easter (cf. note on
Mt 26:2). The Jewish Passover was celebrated on the fourteenth day of the month
of Nisan and was followed by the festival week of the Azymes (unleavened bread).
According to the Law of Moses, on those days every male Israelite had to “appear
before the Lord God” (Ex 34:23; Deut 16:16) — hence the pious custom of making
a pilgrimage to the temple of Jerusalem for these days, hence the crowd and all
the vendors to supply the needs of the pilgrims; this trading gave rise to abuses.

“Jesus went up to Jerusalem”: by doing this Jesus publicly shows that he ob-
serves the Law of God. But, as we shall soon see, he goes to the temple as the
only-begotten Son who must ensure that all due decorum is observed in the
House of the Father: “And from thenceforth Jesus, the Anointed of God, always
begins by reforming abuses and purifying from sin; both when he visits his
Church, and when he visits the Christian soul” (Origen, “Hom. on St John”, 1).

14-15. Every Israelite had to offer as a passover sacrifice an ox or a sheep, if he
was wealthy; or two turtle-doves or two pigeons if he was not (Lev 5:7). In addi-
tion he had to pay a half shekel every year, if he was twenty or over. The half she-
kel, which was the equivalent of a day’s pay of a worker, was a special coin also
called temple money (cf. Ex 30:13); other coins in circulation (denarii, drachmas,
etc.) were considered impure because they bore the image of pagan rulers. Du-
ring the Passover, because of the extra crowd, the outer courtyard of the temple,
the court of the Gentiles, was full of traders, money changers etc., and inevitably
this meant noise, shouting, bellowing, manure etc. Prophets had already fulmina-
ted against these abuses, which grew up with the tacit permission of the temple
authorities, who made money by permitting trading. Cf. notes on Mt 21: 12-13
and Mk 11:15-18.

16-17. “Zeal for thy house will consume me” — a quotation from Psalm 69:10. Je-
sus has just made a most significant assertion: “You shall not make my Father’s
house a house of trade.” By calling God his Father and acting so energetically,
he is proclaiming he is the Messiah, the Son of God. Jesus’ zeal for his Father’s
glory did not escape the attention of his disciples who realized that what he did
fulfilled the words of Psalm 69.

18-22. The temple of Jerusalem, which had replaced the previous sanctuary
which the Israelites carried around in the wilderness, was the place selected by
God during the Old Covenant to express his presence to the people in a special
way. But this was only an imperfect anticipation or prefiguring of the full expres-
sion of his presence among men — the Word of God became man. Jesus, in
whom “the whole fullness of deity dwells bodily” (Col 2:9), is the full presence of
God here on earth and, therefore, the true temple of God. Jesus identifies the tem-
ple of Jerusalem with his own body, and by so doing refers to one of the most pro-
found truths about himself — the Incarnation. After the ascension of the Lord into
heaven this real and very special presence of God among men is continued in
the sacrament of the Blessed Eucharist.

Christ’s words and actions as he expels the traders from the temple clearly show
that he is the Messiah foretold by the prophets. That is why some Jews approach
him and ask him to give a sign of his power (cf. Mt 16:1; Mk 8:11; Lk 11:29). Je-
sus’ reply (v. 20), whose meaning remains obscure until his resurrection, the Je-
wish authorities try to turn into an attack on the temple — which merits the death
penalty (Mt 26:61; Mk 14:58; cf. Jer 26:4ff); later they will taunt him with it when
he is suffering on the cross (Mt 27:40; Mk 15:29) and later still in their case a-
gainst St Stephen before the Sanhedrin they will claim to have heard him repeat
it (Acts 6:14).

There was nothing derogatory in what Jesus said, contrary to what false witnes-
ses made out. The miracle he offers them, which he calls “the Sign of Jonah” (cf.
Mt 16:4), will be his own resurrection on the third day. Jesus is using a metaphor,
as if to say: Do you see this temple? Well, imagine if it were destroyed, would it
not be a great miracle to rebuild it in three days? That is what I will do for you as
a sign. For you will destroy my body, which is the true temple, and I will rise
again on the third day.

No one understood what he was saying. Jews and disciples alike thought he was
speaking about rebuilding the temple which Herod the Great had begun to con-
struct in 19-20 B.C. Later on the disciples grasped what he really meant.

*********************************************************************************************
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.


5 posted on 11/08/2019 11:04:58 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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To: Salvation
Scripture readings from the Jerusalem Bible by Darton, Longman & Todd

Readings at Mass

Liturgical Colour: White.


First reading
Ezekiel 47:1-2,8-9,12 ©
Wherever the water flows, it will bring life and health
The angel brought me to the entrance of the Temple, where a stream came out from under the Temple threshold and flowed eastwards, since the Temple faced east. The water flowed from under the right side of the Temple, south of the altar. He took me out by the north gate and led me right round outside as far as the outer east gate where the water flowed out on the right-hand side. He said, ‘This water flows east down to the Arabah and to the sea; and flowing into the sea it makes its waters wholesome. Wherever the river flows, all living creatures teeming in it will live. Fish will be very plentiful, for wherever the water goes it brings health, and life teems wherever the river flows. Along the river, on either bank, will grow every kind of fruit tree with leaves that never wither and fruit that never fails; they will bear new fruit every month, because this water comes from the sanctuary. And their fruit will be good to eat and the leaves medicinal.’

Responsorial Psalm
Psalm 45(46):2-3,5-6,8-9 ©
The waters of a river give joy to God’s city, the holy place where the Most High dwells.
God is for us a refuge and strength,
  a helper close at hand, in time of distress,
so we shall not fear though the earth should rock,
  though the mountains fall into the depths of the sea.
The waters of a river give joy to God’s city, the holy place where the Most High dwells.
The waters of a river give joy to God’s city,
  the holy place where the Most High dwells.
God is within, it cannot be shaken;
  God will help it at the dawning of the day.
The waters of a river give joy to God’s city, the holy place where the Most High dwells.
The Lord of hosts is with us:
  the God of Jacob is our stronghold.
Come, consider the works of the Lord,
  the redoubtable deeds he has done on the earth.
The waters of a river give joy to God’s city, the holy place where the Most High dwells.

When a Feast of the Lord falls on a weekday, there is no reading after the Psalm and before the Gospel.

Gospel Acclamation 2Ch7:16
Alleluia, alleluia!
I have chosen and consecrated this house, says the Lord,
for my name to be there forever.
Alleluia!

Gospel John 2:13-22 ©
Destroy this sanctuary and in three days I will raise it up
Just before the Jewish Passover Jesus went up to Jerusalem, and in the Temple he found people selling cattle and sheep and pigeons, and the money changers sitting at their counters there. Making a whip out of some cord, he drove them all out of the Temple, cattle and sheep as well, scattered the money changers’ coins, knocked their tables over and said to the pigeon-sellers, ‘Take all this out of here and stop turning my Father’s house into a market.’ Then his disciples remembered the words of scripture: Zeal for your house will devour me. The Jews intervened and said, ‘What sign can you show us to justify what you have done?’ Jesus answered, ‘Destroy this sanctuary, and in three days I will raise it up.’ The Jews replied, ‘It has taken forty-six years to build this sanctuary: are you going to raise it up in three days?’ But he was speaking of the sanctuary that was his body, and when Jesus rose from the dead, his disciples remembered that he had said this, and they believed the scripture and the words he had said.

6 posted on 11/08/2019 11:10:06 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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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.


7 posted on 11/08/2019 11:10:59 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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To: Salvation
John
  English: Douay-Rheims Latin: Vulgata Clementina Greek NT: Byzantine/Majority Text (2000)
  John 2
13 And the pasch of the Jews was at hand, and Jesus went up to Jerusalem. Et prope erat Pascha Judæorum, et ascendit Jesus Jerosolymam : και εγγυς ην το πασχα των ιουδαιων και ανεβη εις ιεροσολυμα ο ιησους
14 And he found in the temple them that sold oxen and sheep and doves, and the changers of money sitting. et invenit in templo vendentes boves, et oves, et columbas, et numularios sedentes. και ευρεν εν τω ιερω τους πωλουντας βοας και προβατα και περιστερας και τους κερματιστας καθημενους
15 And when he had made, as it were, a scourge of little cords, he drove them all out of the temple, the sheep also and the oxen, and the money of the changers he poured out, and the tables he overthrew. Et cum fecisset quasi flagellum de funiculis, omnes ejecit de templo, oves quoque, et boves, et numulariorum effudit æs, et mensas subvertit. και ποιησας φραγελλιον εκ σχοινιων παντας εξεβαλεν εκ του ιερου τα τε προβατα και τους βοας και των κολλυβιστων εξεχεεν το κερμα και τας τραπεζας ανεστρεψεν
16 And to them that sold doves he said: Take these things hence, and make not the house of my Father a house of traffic. Et his qui columbas vendebant, dixit : Auferte ista hinc, et nolite facere domum patris mei, domum negotiationis. και τοις τας περιστερας πωλουσιν ειπεν αρατε ταυτα εντευθεν μη ποιειτε τον οικον του πατρος μου οικον εμποριου
17 And his disciples remembered, that it was written: The zeal of thy house hath eaten me up. Recordati sunt vero discipuli ejus quia scriptum est : Zelus domus tuæ comedit me. εμνησθησαν δε οι μαθηται αυτου οτι γεγραμμενον εστιν ο ζηλος του οικου σου καταφαγεται με
18 The Jews, therefore, answered, and said to him: What sign dost thou shew unto us, seeing thou dost these things? Responderunt ergo Judæi, et dixerunt ei : Quod signum ostendis nobis, quia hæc facis ? απεκριθησαν ουν οι ιουδαιοι και ειπον αυτω τι σημειον δεικνυεις ημιν οτι ταυτα ποιεις
19 Jesus answered, and said to them: Destroy this temple, and in three days I will raise it up. Respondit Jesus, et dixit eis : Solvite templum hoc, et in tribus diebus excitabo illud. απεκριθη ιησους και ειπεν αυτοις λυσατε τον ναον τουτον και εν τρισιν ημεραις εγερω αυτον
20 The Jews then said: Six and forty years was this temple in building; and wilt thou raise it up in three days? Dixerunt ergo Judæi : Quadraginta et sex annis ædificatum est templum hoc, et tu in tribus diebus excitabis illud ? ειπον ουν οι ιουδαιοι τεσσαρακοντα και εξ ετεσιν ωκοδομηθη ο ναος ουτος και συ εν τρισιν ημεραις εγερεις αυτον
21 But he spoke of the temple of his body. Ille autem dicebat de templo corporis sui. εκεινος δε ελεγεν περι του ναου του σωματος αυτου
22 When therefore he was risen again from the dead, his disciples remembered, that he had said this, and they believed the scripture, and the word that Jesus had said. Cum ergo resurrexisset a mortuis, recordati sunt discipuli ejus, quia hoc dicebat, et crediderunt scripturæ et sermoni quem dixit Jesus. οτε ουν ηγερθη εκ νεκρων εμνησθησαν οι μαθηται αυτου οτι τουτο ελεγεν και επιστευσαν τη γραφη και τω λογω ω ειπεν ο ιησους

8 posted on 11/09/2019 5:50:14 AM PST by annalex (fear them not)
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To: annalex
13. And the Jews' passover was at hand, and Jesus went up to Jerusalem.

BEDE; He did not stay many days there, on account of the Passover, which was approaching: And the Jews' passover was at hand.

ORIGEN; But what need of saying, of the Jews, when no other nation had the rite of the Passover? Perhaps' because there are two sorts of Passover, one human, which is celebrated in a way very different from the design of Scripture; another the true and Divine, which is kept in spirit and in truth. To distinguish it then from the Divine, it is said, of the Jews.

ALCUIN. And He went up to Jerusalem. The Gospels mention two journeys of our Lord to Jerusalem, one in the first year of His preaching, before John was sent to prison, which is the journey now spoken of; the other in the year of His Passion. Our Lord has set us here an example of careful obedience to the Divine commands. For if the Son of God fulfilled the injunctions of His own law, by keeping the festivals, like the rest, with what holy zeal should we servants prepare for and celebrate them?

ORIGEN; In a mystical sense, it was meet that after the marriage in Cana of Galilee, and the banquet and wine, our Lord should take His mother, brethren, and disciples to the land of consolation (as Capernaum signifies ) to console, by the fruits that were to spring up and by abundance of fields, those who received His discipline, and the mind which had conceived Him by the Holy Ghost; and who were there to be holpen. For some there are bearing fruit, to whom our Lord Himself comes down with the ministers of His word and disciples, helping such, His mother being present. Those however who are called to Capernaum, do not seem capable of His presence long: that is, a land which admits lower consolation, is not able to take in the enlightenment from many doctrines; being capable to receive few only.

ALCUIN. Or Capernaum, we may interpret "a most beautiful village," and so it signifies the world, to which the Word of the Father came down.

BEDE; But He continued there only a few days, because he lived with men in this world only a short time.

ORIGEN; Jerusalem, as our Savior Himself said, is the city of the great King, into which none of those who remain on earth ascend, or enter. Only the soul which has a certain natural loftiness, and clear insight into things invisible, is the inhabitant of that city. Jesus alone goes up thither. But His disciples seem to have been present afterwards. The zeal of Your house has eaten me up. But it is as though in every one of the disciples who went up, it was Jesus who went up.

14. And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting:
15. And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers' money, and overthrew the tables;
16. And said to them that sold doves, Take these things hence; make not my Father's house a house of merchandise.
17. And his disciples remembered that it was written, The zeal of your house has eaten me up.

BEDE; Our Lord on coming to Jerusalem, immediately entered the temple to pray; giving us an example that, wheresoever we go, our first visit should be to the house of God to pray. And He found in the temple those that sold oxen and sheep, and doves, and the changers of money sitting.

AUG. Such sacrifices were prescribed to the people, in condescension to their carnal minds; to prevent them from turning aside to idols. They sacrificed sheep, and oxen, and doves.

BEDE; Those however, who came from a distance, being unable to bring with them the animals required for sacrifice, brought the money instead. For their convenience the Scribes and Pharisees ordered animals to be sold in the temple, in order that, when the people had bought and offered them afterwards, they might sell them again, and thus make great profits. And changers of money sitting; changers of money sat at the table to supply change to buyers and sellers. But our Lord disapproving of any worldly business in His house, especially one of so questionable a kind, drove out all engaged in it.

AUG. He who was to be scourged by them, was first of all the scourger; and when He had made a scourge of small cords, He drove them all out of the temple.

THEOPEHYL. Nor did He cast out only those who bought and sold, but their goods also: The sheep, and the oxen and poured out the changers' money, and overthrew the tables, i.e. of the money changers, which were coffers of pence.

ORIGEN; Should it appear something out of the order of things, that the Son of God should make a scourge of small cords, to drive them out of the temple? We have one answer in which some take refuge, viz. the divine power of Jesus, Who, when He pleased, could extinguish the wrath of His enemies however innumerable, and quiet the tumult of their minds: The Lord brings the counsel of the heathen to nought. This act indeed exhibits no less power, than His more positive miracles; nay rather, more than the miracle by which water was converted into wine: in that there the subject-matter was inanimate, here, the minds of so many thousands of men are overcome.

AUG. It is evident that this was done on two several occasions; the first mentioned by John, the last by the other three.

ORIGEN; John says here that He drove out the sellers from the temple; Matthew, the sellers and buyers. The number of buyers was much greater than of the sellers: and therefore to drive them out was beyond the power of the carpenter's Son, as He was supposed to be, had He not by His divine power put all things under Him, as it is said.

BEDE; The Evangelist sets before us both natures of Christ: the human in that His mother accompanied Him to Capernaum; the divine, in that He said, Make not My Father's house an house of merchandise

CHRYS. Lo, He speaks of God as His Father, and they are not angry, for they think He means it in a common sense. But afterwards when He spoke more openly, and showed that He meant equality, they were enraged. In Matthew's account too, on driving them out, He says, You have made it (My Father's house) a den of thieves. This was just: before His Passion, and therefore He uses severer language. But the former being at the beginning of His miracles, His answer is milder and more indulgent.

AUG. So that temple was still a figure only, and our Lord cast out of it all who came to it as a market. And what did they sell? Things that were necessary for the sacrifice of that time. What if He had found men drunken? If the house of God ought not to be a house of merchandise, ought it to be a house of drunkenness?

CHRYS. But why did Christ use such violence? He was about to heal on the Sabbath day, and to do many things which appeared to them transgressions of the Law. That He might not appear therefore to be acting contrary to God, He did this at His own peril; and thus gave them to understand, that He who exposed Himself to such peril to defend the decency of the house, did not despise the Lord of that house. For the same reason, to show His agreement with God, He said not, the Holy house, but, My Father's house.

It follows, And His disciples remembered what was written; The zeal of your house has eaten me up.

BEDE; His disciples seeing this most fervent zeal in Him, remembered that it was from zeal for His Father's house that our Savior drove the ungodly from the temple.

ALCUIN. Zeal, taken in a good sense, is a certain fervor of the Spirit, by which the mind, all human fears forgotten, is stirred up to the defense of the truth.

AUG. He then is eaten up with zeal for God's house, who desires to correct all that he sees wrong there; and, if he cannot correct, endures and mourns. In your house you busy yourself to prevent matters going wrong; in the house of God, where salvation is offered, ought you to be indifferent? Have you a friend? admonish him gently; a wife? coerce her severely; a maid-servant? even compel her with stripes. Do what you are able, according to your station.

ALCUIN. To take the passage mystically, God enters His Church spiritually every day, and marks each one's behavior there. Let us be careful then, when we are in God's Church, that we indulge not in stories, or jokes, or hatreds, or lusts, lest on a sudden He come and scourge us, and drive us out of His Church.

ORIGEN; It is possible even for the dweller in Jerusalem to incur guilt, and even the most richly endowed may stray. And unless these repent speedily, they lose the capacity wherewith they were endued. He finds them in the temple, i.e. in sacred places, or in the office of enunciating the Church's truths, some who make His Father's house an house of merchandise; i.e. who expose to sale the oxen whom they ought to reserve for the plough, lest by turning back they should become unfit for the kingdom of God: also who prefer the unrighteous mammon to the sheep, from which they have the material of ornament; also who for miserable gain abandon the watchful care of them who are called metaphorically doves, without all gall or bitterness. Our Savior finding these in the holy house, makes a scourge of small cords, and drives them out, together with the sheep and oxen exposed for sale, scatters the heaps of money, as unbeseeming in the house of God, and overthrows the tables set up in the minds of the covetous, forbidding them to sell doves in the house of God any longer. I think too that He meant the above, as a mystical intimation that whatsoever was to be performed with regard to that sacred oblation by the priests, was not to be performed after the manner of material oblations, and that the law was not to be observed as the carnal Jews wished. For our Lord, by driving away the sheep and oxen, and ordering away the doves, which were the most common offerings among the Jews, and by overthrowing the tables of material coins, which in a figure only, not in truth, bore the Divine stamp, (i.e. what according to the letter of the law seemed good,) and when with His own hand He scourged the people, He as much as declared that the dispensation was to be broken up and destroyed, and the kingdom translated to the believing from among the Gentiles.

AUG. Or, those who sell in the Church, are those who seek their own, not the things of Jesus Christ. They who will not be bought, think they may sell earthly things. Thus Simon wished to buy the Spirit, that he might sell Him: for he was one of those who sell doves. (The Holy Spirit appeared in the form of a dove.) The dove however is not sold, but is given of free grace; for it is called grace.

BEDE; They then are the sellers of doves, who, after receiving the free grace of the Holy Spirit, do not dispense it freely , as they are commanded, but at a price: who confer the laying on of hands, by which the Holy Spirit is received, if not for money, at least for the sake of getting favor with the people, who bestow Holy Orders not according to merit, but favor.

AUG. By the oxen may be understood the Apostles and Prophets, who have dispensed to us the holy Scriptures. Those who by these very Scriptures deceive the people, from whom they seek honor, sell the oxen; and they sell the sheep too, i.e. the people themselves; and to whom do they sell them, but to the devil? For that which is cut off from the one Church, who takes away, except the roaring lion, who goes about every where, and seeks whom he may devour?

BEDE; Or, the sheep are works of purity and piety, and they sell the sheep, who do works of piety to gain the praise of men. They exchange money in the temple, who, in the Church, openly devote themselves to secular business. And besides those who seek for money, or praise, or honor from Holy Orders, those too make the Lord's house a house of merchandise, who do not employ the rank, or spiritual grace, which they have received in the Church at the Lord's hands, with singleness of mind, but with an eye to human recompense.

AUG. Our Lord intended a meaning to be seen in His making a scourge of small cords, and then scourging those who were carrying on the merchandise in the temple. Every one by his sins twists for himself a cord, in that he goes on adding sin to sin. So then when men suffer for their iniquities, let them be sure that it is the Lord making a scourge of small cords, and admonishing them to change their lives: which if they fail to do, they will hear at the last, Bind him hand and foot.

BEDE; With a scourge then made of small cords, He cast them out of the temple; for from the part and lot of the saints are cast out all, who, thrown externally among the Saints, do good works hypocritically, or bad openly. The sheep and the oxen too He cast out, to show that the life and the doctrine of such were alike reprobate. And He overthrew the change heaps of the money-changers and their tables, as a sign that, at the final condemnation of the wicked, He will take away the form even of those things which they loved. The sale of doves He ordered to be removed out of the temple, because the grace of the Spirit, being freely received, should be freely given.

ORIGEN; By the temple we may understand too the soul wherein the Word of God dwells; in which, before the teaching of Christ, earthly and bestial affections had prevailed. The ox being the tiller of the soil, is the symbol of earthly affections: the sheep, being the most irrational of all animals, of dull ones; the dove is the type of light and volatile thoughts; and money, of earthly good things; which money Christ cast out by the Word of His doctrine, that His Father's house might be no longer a market.

18. Then answered the Jews and said to him, What sign show you to us, seeing that you do these things?
19. Jesus answered and said to them, Destroy this temple, and in three days I will raise it up.
20. Then said the Jews, Forty and six years was this temple in building, and will you rear it up in three days?
21. But he spoke of the temple of his body.
22. When therefore he was risen from the dead, his disciples remembered that he had said this to them: and they believed the Scripture, and the word which Jesus had said.

THEOPHYL. The Jews seeing Jesus thus acting with power, and having heard Him say, Make not My Father's house a house of merchandise, ask of Him a sign; Then answered the Jews and said to Him, What sign show You to us, seeing that You do these things?

CHRYS. But were signs necessary for His putting a stop to evil practices? Was not the having such zeal for the house of God, the greatest sign of His virtue? They did not however remember the prophecy, but asked for a sign; at once irritated at the loss of their base gains, and wishing to prevent Him from going further. For this dilemma, they thought, would oblige Him either to work miracles, or give up His present course.

But He refuses to give them the sign, as He did on a like occasion, when He answers, An evil and adulterous generation seeks after a sign, and there shall no sign be given it, but the sign of Jonas the prophet; only the answer is more open there than here. He however who even anticipated men's wishes, and gave signs when He was not asked, would not have rejected here a positive request, had He not seen a crafty design in it. As it was, Jesus answered and said to them, Destroy this temple, and in three days I will raise it up.

BEDE; For inasmuch as they sought a sign from our Lord of His right to eject the customary merchandise from the temple, He replied, that that temple signified the temple of His Body, in which was no spot of sin; as if He said, As by My power I purify your inanimate temple from your merchandise and wickedness; so the temple of My Body, of which that is the figure, destroyed by your hands, on the third day I will raise again.

THEOPHYL. He does not however provoke them to commit murder, by saying, Destroy; but only shows that their intentions were not hidden from Him. Let the Arians observe how our Lord, as the destroyer of death, says, I will raise it up; that is to say, by My own power.

AUG. The Father also raised Him up again; to Whom He says, Raise You me up, and I shall reward them. But what did the Father do without the Word? As then the Father raised Him up, so did the Son also: even as He said below, I and My Father are one.

CHRYS. But why does He give them the sign of His resurrection? Because this was the greatest proof that He was not a mere man; showing, as it did, that He could triumph over death, and in a moment overthrow its long tyranny.

ORIGEN. Both those, i.e. both the Body of Jesus and the temple, seem to me to be a type of the Church, which with lively stones is built up into a spiritual house, into an holy priesthood; according to St. Paul, You are the body of Christ, and members in particular. And though the structure of stones seem to be broken up, and all the bones of Christ scattered by adversities and tribulations, yet shall the temple be restored, and raised up again in three days, and established in the new heaven and the new earth. For as that sensible body of Christ was crucified and buried, and afterward rose again; so the whole body of Christ's saints was crucified with Christ, (each glorying in that cross, by which He Himself too was crucified to the world,) and, after being buried with Christ, has also risen with Him, walking in newness of life. Yet have we not risen yet in the power of the blessed resurrection, which is still going on, and is yet to be completed. Whence it is not said, On the third day I will build it up, but, in three days; for the erection is being in process throughout the whole of the three days.

THEOPHYL. The Jews, supposing that He spoke of the material temple, scoffed: Then said the Jews, Forty and six years was this temple in building, and will You rear it up in three days?

ALCUIN. Note, that they allude here not to the first temple under Solomon, which was finished in seven years, but to the one rebuilt under Zorobabel. This was forty-six years building, in consequence of the hindrance raised by the enemies of the work.

ORIGEN. Or some will reckon perhaps the forty and six years from the time that David consulted Nathan the Prophet on the building of the temple. David from that time was busy in collecting materials. But perhaps the number forty may with reference to the four corners of the temple allude to the four elements of the world, and the number six, to the creation of man on the sixth day.

AUG. Or it may be that this number fits in with the perfection of the Lord's Body. For six times forty-six are two hundred and seventy-six days, which make up nine months and six days, the time that our Lord's Body was forming in the womb; as we know by authoritative traditions handed down from our fathers, and preserved by the Church. He was, according to general belief, conceived on the eighth of the Kalends of April, the one which He suffered, and born on the eighth of the Kalends of January. The intervening time contains two hundred and seventy-six days, i.e. six multiplied by forty.

AUG. The process of human conception is said to be this. The first six days produce a substance like milk, which in the following nine is converted into blood; in twelve more is consolidated, in eighteen more is formed into a perfect set of limbs, the growth and enlargement of which fills up the rest of the time till the birth. For six, and nine, and twelve, and eighteen, added together are forty-five, and with the addition of one (which stands for the summing up, all these numbers being collected into one) forty-six. This multiplied by the number six, which stands at the head of this calculation, makes two hundred and seventy-six, i.e. nine months a and six days. It is no unmeaning information then that the temple was forty and six years building; for the temple prefigured His Body, and as many years as the temple was in building, so many days was the Lord's Body in forming.

AUG. Or thus, if you take the four Greek words, anatole, the east; dysis, the west; arctos, the north; and mesembria, the south; the first letters of these words make Adam. And our Lord says that He will gather together His saints from the four winds, when He comes to judgment. Now these letters of the word Adam, make up, according to Greek figuring, the number of the years during which the temple was building. For in Adam we have alpha, one; delta, four; alpha again, one; and forty; making up together forty-six. The temple then signifies the body derived from Adam; which body our Lord did not take in its sinful state, but renewed it, in that after the Jews had destroyed it, He raised it again the third day. The Jews however, being carnal, understood carnally; He spoke spiritually. He tells us, by the Evangelist, what temple He means; But He spoke of the temple of His Body.

THEOPHYL. From this Apollinarius draws an heretical inference: and attempts to show that Christ's flesh was inanimate, because the temple was inanimate. In this way you will prove the flesh of Christ to be wood and stone, because the temple is composed of these materials. Now if you refuse to allow what is said, Now is My soul troubled; and, I have power to lay it (My life) down, to be said of the rational soul, still how will you interpret, Into Your hands, O Lord, I commend My spirit? you cannot understand this of an irrational soul: or again, the passage, You shall not leave My soul in hell.

ORIGEN. Our Lord's Body is called the temple, because as the temple contained the glory of God dwelling therein, so the Body of Christ, which represents the Church, contains the Only-Begotten, Who is the image and glory of God.

CHRYS. Two things there were in the mean time very far removed from the comprehension of the disciples: one, the resurrection of our Lord's Body: the other, and the greater mystery, that it was God who dwelt in that Body: as our Lord declares by saying, Destroy this temple, and in three days I will raise it up.

And thus it follows, When therefore He had risen from the dead, His disciples remembered that He had said this to them: and they believed the Scripture, and the word which Jesus had said.

ALCUIN. For before the resurrection they did not understand the Scriptures, because they had not yet received the Holy Ghost, Who was not yet given, because Jesus was not yet glorified. But on the day of the resurrection our Lord appeared and opened their meaning to His disciples; that they might understand what was said of Him in the Law and the Prophets. And then they believed the prediction of the Prophets that Christ would rise the third day, and the word which Jesus had spoken to them: Destroy this temple, &c.

ORIGEN. But (in the mystical interpretation) we shall attain to the full measure of faith, at the great resurrection of the whole body of Jesus, i.e. His Church; inasmuch as the faith which is from sight, is very different from that which sees as through a glass darkly.

Catena Aurea John 2
9 posted on 11/09/2019 5:51:01 AM PST by annalex (fear them not)
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To: annalex


Christ Chasing the Moneylenders from the Temple

Giovanni Benedetto Castiglione

1645-55
Oil on canvas, 100 x 124 cm
Musée du Louvre, Paris

10 posted on 11/09/2019 5:51:52 AM PST by annalex (fear them not)
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To: annalex


Archbasilica of Saint John Lateran

Rome

11 posted on 11/09/2019 5:54:18 AM PST by annalex (fear them not)
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To: All

Pray for Pope Francis.


12 posted on 11/09/2019 6:09:18 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
It's time to kneel down and pray for our nation (Sacramental Marriage)
13 posted on 11/09/2019 6:10:41 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
Perpetual Novena for the Nation (Ecumenical)
Novena asking for St Michael The Archangel to stand with us and bring us victory
14 posted on 11/09/2019 6:11:07 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
Prayers for The Religion Forum (Ecumenical)
15 posted on 11/09/2019 6:13:20 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
7 Powerful Ways to Pray for Christians Suffering in the Middle East
16 posted on 11/09/2019 6:13:55 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
Pray the Rosary!

50 Boko Haram Islamic Radicals Killed; 1,000 Hostages, Women and Children, Rescued in Nigeria
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Is This Bishop Right about the Rosary Conquering Boko Haram? [Catholic Caucus]
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Report reveals scale of Boko Haram violence inflictef on Nigerian Catholics
Military evacuating girls, women rescued from Boko Haram
Echos of Lepanto Nigerian bishop says rosary will bring down Boko Harm
After vision of Christ, Nigerian bishop says rosary will bring down Boko Haram (Catholic Caucus)
Nigerian Bishop Says Christ Showed Him How to Beat Islamic Terror Group

17 posted on 11/09/2019 6:14:39 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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To: All

 
Jesus, High Priest
 

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.


18 posted on 11/09/2019 6:15:13 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
Pray a Rosary each day for our nation.

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 Joyful Mysteries

(Mondays and Saturdays)

1. The Annunciation (Luke 1:26-38) [Spiritual fruit - Humility]
2. The Visitation (Luke 1: 39-56) [Spiritual fruit - Love of Neighbor]
3. The Nativity (Luke 2:1-20) [Spiritual fruit - Poverty of Spirit]
4. The Presentation (Luke 2:21-38) [Spiritual fruit - Purity of mind & body]
5. The Finding of Jesus in the Temple (Luke 2:41-52) [Spiritual fruit - Obedience ]

19 posted on 11/09/2019 6:16:33 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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To: All

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
+


20 posted on 11/09/2019 6:17:08 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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