Catholic Caucus: Readings 4-03-2021, Holy Saturday

Catena Aurea by St. Thomas Aguinas

CHAP. 16

16:1–8

1. And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him.

2. And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun.

3. And they said among themselves, Who shall roll us away the stone from the door of the sepulchre?

4. And when they looked, they saw that the stone was rolled away: for it was very great.

5. And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted.

6. And he saith unto them, Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him.

7. But go your way, tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you.

8. And they went out quickly, and fled from the sepulchre; for they trembled and were amazed: neither said they any thing to any man; for they were afraid.

PSEUDO-JEROME. After the sadness of the sabbath, a happy day dawns upon them, which holds the chief place amongst days, for in it the chief light shines forth, and the Lord rises in triumph. Wherefore it is said, And when the sabbath was past, Mary Magdalene, and Mary the mother of James and Salome, had bought sweet spices.

GLOSS. (ord. ex Bedâ.) For these religious women after the burial of the Lord, as long as it was lawful to work, that is, up to sunset, prepared ointment, as Luke says. (Luke 23:56) And because they could not finish their work from the shortness of the time, when the sabbath was over, that is, at sunset, as soon as the time for working came round again, they hastened to buy spices, as Mark says, that they might go in the morning to anoint the body of Jesus. Neither could they come to the sepulchre on the evening of the sabbath, for night prevented them. Wherefore it goes on: And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun.

SEVERIANUS. (occ. ap. Chrysologum, serm. 82) The women in this place run abroad with womanly devotion, for they do not bring Him faith as though He were alive, but ointments as to one dead; and they prepare the service of their grief for Him as buried, not the joys of heavenly triumph for Him as risen.

THEOPHYLACT. For they do not understand the greatness and dignity of the wisdom of Christ. But they came according to the custom of the Jews to anoint the body of Christ, that it might remain sweet-smelling, and might not burst forth into moisture, for spices have the property of drying up, and absorb the moisture of the body, so that they keep the body from corruption.

GREGORY. (Hom. in Evan. 21) But if we believe on Him who is dead, and are filled with the sweet smell of virtue, and seek the Lord with the fame of good works, we come to His sepulchre with spices. There follows: And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun.

AUGUSTINE. (Con. Evang. iii. 24) What Luke expresses by very early in the morning, and John by early when it was yet dark, Mark must be understood to mean, when he says, very early in the morning, at the rising of the sun, that is, when the sky was growing bright in the east, as is usual in places near the rising sun; for this is the light which we call the dawning. Therefore there is no discrepancy with the report which says, while it was yet dark. For when the day is dawning, the remains of darkness lessen in proportion as the light grows brighter; and we must not take the words very early in the morning, at the rising of the sun, to mean that the sun himself was seen upon the earth, but as expressing the near approach of the sun into those parts, that is, when his rising begins to light up the sky.

PSEUDO-JEROME. By very early in the morning, (Luke 24:1. diluculo Vulg.) he means what another Evangelist expresses by at the dawning. But the dawn is the time between the darkness of night, and the brightness of day, in which the salvation of man is coming forth with a happy closeness, to be declared in the Church, just as the sun, when he is rising and the light is near, sends before him the rosy dawn, that with prepared eyes she may bear to see the graciousness of his glorious brightness, when the time of our Lord’s resurrection has dawned; that then the whole Church, after the example of the women, may sing the praises of Christ, since He has quickened the race of man after the pattern of His resurrection, since He has given life, and has poured upon them the light of belief.

BEDE. (in Marc. 4, 45) As then the women shew the great fervency of their love, by coming very early in the morning to the sepulchre, as the history relates, according to the mystical sense an example is given to us, that with a shining face, and shaking off the darkness of wickedness, we may be careful to offer the fragrance of good works and the sweetness of prayer to the Lord.

THEOPHYLACT. He says, On the first of the sabbaths, (μιᾱς σαββάτων.) that is, on the first of the days of the week. For the days of the week are called sabbaths, and by the word ‘una’ is meant ‘prima.’

BEDE. (ubi sup.) Or else, by this phrase is meant the first day from the day of sabbaths, or rests, which were kept on the sabbath. There follows: And they said among themselves, Who shall roll us away the stone from the door of the sepulchre?

SEVERIANUS. (Chrysologus ubi sup.) Your breast was darkened, your eyes shut, and therefore ye did not before see the glory of the opened sepulchre. It goes on: And they looked, and saw that the stone was rolled away.

BEDE. (ubi sup.) Matthew shews clearly enough, that the stone was rolled away by an Angel. This rolling away of the stone means mystically the opening of the Christian sacraments, which were held under the veil of the letter of the law; for the law was written on stone. It goes on: For it was very great.

SEVERIANUS. (Chrysologus ubi sup.) Great indeed by its office rather than its size, for it can shut in and throw open the body of the Lord.

GREGORY. (ubi sup.) But the women who came with spices see the Angels; because those minds who come to the Lord with their virtues, through holy desires, see the heavenly citizens. Wherefore it goes on: And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted.

THEOPHYLACT. Though Matthew says that the Angel was sitting on the stone, whilst Mark relates that the women entering into the sepulchre saw a young man sitting, yet we need not wonder, for they afterwards saw sitting within the sepulchre the same Angel as sat without on the stone.

AUGUSTINE. (ubi sup.) Either let us suppose that Matthew was silent about that Angel, whom they saw on entering, whilst Mark said nothing of him, whom they saw outside sitting on the stone, so that they saw two and heard severally from two, the things which the Angels said concerning Jesus; or we must understand by entering into the sepulchre, their coming within some inclosure, by which it is probable that the place was surrounded a little space before the stone, by the cutting out of which the burial place had been made, so that they saw sitting on the right hand in that space him whom Matthew designates as sitting on the stone.

THEOPHYLACT. But some say the women mentioned by Matthew were different from those in Mark. But Mary Magdalene was with all parties, from her burning zeal and ardent love.

SEVERIANUS. (Chrysologus ubi sup.) The women, then, entered the sepulchre, that being buried with Christ, they might rise again from the tomb with Christ. They see the young man, that is, they see the time of the Resurrection, for the Resurrection has no old age, and the period, in which man knows neither birth nor death, admits of no decay, and requires no increase. Wherefore what they saw was a young man, not an old man, nor an infant, but the age of joy.

BEDE. (ubi sup.) Now they saw a young man sitting on the right side, that is, on the south part of the place where the body was laid. For the body, which was lying on its back, and had its head to the west, must have had its right to the south.

GREGORY. (ubi sup.) But what is meant by the left hand, but this present life, and what by the right, but everlasting life? Because then our Redeemer had already gone through the decay of this present life, fitly did the Angel, who had come to announce His everlasting life, sit on the right hand.

SEVERIANUS. (Chrysologus ubi sup.) Again, they saw a young man sitting on the right, because the Resurrection has nothing sinister in it. They also see him dressed in a long white robe; that robe is not from mortal fleece, but of living virtue, blazing with heavenly light, not of an earthly dye, as saith the Prophet, Thou deckest thyself with light as with a garment; and of the just it is said, Then shall the righteous shine forth as the sun. (Ps. 104:2) (Matt. 13:43)

GREGORY. (ubi sup.) Or else, he appeared covered with a white robe, because he announced the joys of our festivity, for the whiteness of the robe shews the splendour of our solemnity.

PSEUDO-JEROME. The white robe is also true joy, now that the enemy is driven away, the kingdom won, the King of Peace sought for and found and never let go by us. This young man then shews an image of the Resurrection to them who feared death. But their being frightened shews that eye hath not seen, nor ear heard, neither have entered into the heart of man to conceive the things which God hath prepared for them that love Him. (1 Cor 2:9) There follows, And he saith unto them, Be not affrighted.

GREGORY. (ubi sup.) As though he had said, Let them fear, who love not the coming of the inhabitants of heaven; let them fear, who, weighed down with carnal desires, despair that they can ever attain to their company; but why should ye fear, ye who see your own fellow citizens.

PSEUDO-JEROME. For there is no fear in love. Why should they fear, who had found Him whom they sought?

GREGORY. (ubi sup.) But let us hear what the Angel adds; Ye seek Jesus of Nazareth. Jesus means the Saviour, but at that time there may have been many a Jesus, not indeed really, but in name, therefore the place Nazareth is added, that it might be evident of what Jesus it was spoken. And immediately he subjoins the reason, Which was crucified.

THEOPHYLACT. For he does not blush at the Cross, for in it is the salvation of men, and the beginning of the Blessed.

PSEUDO-JEROME. But the bitter root of the Cross has disappeared. The flower of life has burst forth with its fruits, that is, He who lay in death has risen in glory. Wherefore he adds, He is risen; he is not here.

GREGORY. (ubi sup.) He is not here, is spoken of His carnal presence, for He was not absent from any place as to the presence of His majesty.

THEOPHYLACT. As if he had said, Do ye wish to be certain of His resurrection, he adds, Behold the place where they laid him. This too was the reason why he had rolled away the stone, that he might shew the the place.

PSEUDO-JEROME. But immortality is shewn to mortals as1 due to thankfulness, that we may understand what we were, and that we may know what we are to be. There follows, But go your way, tell his disciples and Peter that he goeth before you into Galilee. The women are ordered to tell the Apostles, that as by a woman death was announced, so also might life rising again. But He says specially unto Peter, because he had shewn himself unworthy of being a disciple, since he had thrice denied his Master; but past sins cease to hurt us when they cease to be pleasing to us.

GREGORY. (ubi sup.) If again the Angel had not expressly named him who had denied his Master, he would not have dared to come amongst the disciples; he is therefore called by name, lest he should despair on account of his denial.

AUGUSTINE. (Con. Evan. iii. 25) By saying, He will go before you into Galilee, there shall ye see him, as he said unto you, he seems to imply, that Jesus would not shew Himself to His disciples after His resurrection except in Galilee, which shewing of Himself Mark himself has not2 mentioned. For that which He has related, Early the first day of the week he appeared to Mary Magdalene, and after that to two of them as they walked and went into the country, we know took place in Jerusalem, on the very day of the resurrection; then he comes to His last manifestation, which we know was on the Mount of Olives, not far from Jerusalem. Mark therefore never relates the fulfilment of that which was foretold by the Angel; but Matthew does not mention any place at all, where the disciples saw the Lord after He arose, except Galilee, according to the Angel’s prophecy. But since it is not set down when this happened, whether first, before He was seen any where else, and since the very place where Matthew says that He went into Galilee to the mountain, does not explain the day, or the order of the narration, Matthew does not oppose the account of the others, but assists in explaining and receiving them. But nevertheless since the Lord was not first to shew Himself there, but sent word that He was to be seen in Galilee, where He was seen subsequently, it makes every faithful Christian on the look out, to find out in what mysterious sense it may be understood.

GREGORY. (ubi sup.) For Galilee means1 ‘a passing over;’ for our Redeemer had already passed from His Passion to His resurrection, from death unto life, and we shall have joy in seeing the glory of His resurrection, if only we pass over from vice to the heights of virtue. He then who is announced at the tomb, is shewn in ‘passing over,’ because He who is first known in mortification of the flesh, is seen in this passing over of the soul.

PSEUDO-JEROME. This sentence is but short in the number of syllables, but the promise is vast in its greatness. Here is the fountain of our joy, and the source of everlasting life is prepared. Here all that are scattered are brought together, and the contrite hearts are healed. There, he says, ye shall see Him, but not as ye have seen Him.

AUGUSTINE. (ubi sup.) It is also signified that the grace of Christ is about to pass over from the people of Israel to the Gentiles, by whom the Apostles would never have been received when they preached, if the Lord had not gone before them and prepared a way in their hearts; and this is what is meant by, He goeth before you into Galilee, there shall ye see him, that is, there shall ye find His members. There follows: And they went out quickly, and fled from the sepulchre, for they trembled and were amazed.

THEOPHYLACT. That is, they trembled because of the vision of Angels, and were amazed because of the resurrection.

SEVERIANUS. (Chrysologus ubi sup.) The Angel indeed sits on the sepulchre, the women fly from it; he, on account of his heavenly substance, is confident, they are troubled because of their earthly frame. He who cannot die, cannot fear the tomb, but the women both fear from what was then done, and still, as being mortals, fear the sepulchre as mortals are wont.

PSEUDO-JEROME. This also is spoken of the life to come, in which grief and groaning will flee away. For the women prefigure before the resurrection all that is to happen to them after the resurrection, namely, they flee away from death and fear. There follows, Neither said they any thing to any man, for they were afraid.

THEOPHYLACT. Either on account of the Jews, or else they said nothing because the fear of the vision prevented them.

AUGUSTINE. (de Con. Evan. iii. 24.) We may however enquire how Mark can say this, when Matthew says, they departed quickly from the sepulchre with fear and great joy, and did run to bring his disciples word, (Matt. 28:8) unless we understand it to mean, that they did not dare to say a word to any of the Angels themselves, that is, to answer the words which they had spoken to them; or else to the guards whom they saw lying there; for that joy of which Matthew speaks is not inconsistent with the fear which Mark mentions. For we ought to have understood that both feelings were in their minds, even though Matthew had not mentioned the fear. But since he has also said that they came out with fear and great joy, he does not allow room for any question to be raised.

SEVERIANUS. (Chrysologus ubi sup.) It is said also in a marked manner, that they said nothing to any one, because it is the part of women to hear, and not to speak, to learn, not to teach.

Catena Aurea Mark 16

NAVARRE BIBLE COMMENTARY (RSV)

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

From: Genesis 1:1-2:2 (First Old Testament Reading)

The Creation Account
--------------------
[1] In the beginning God created the heavens and the earth. [2] The earth was without form and void, and darkness was upon the face of the deep; and the Spirit of God was moving over the face of the waters.

[3] And God said, "Let there be light"; and there was light. [4] And God saw that the light was good; and God separated the light from the darkness. [5] God called the light Day, and the darkness he called Night. And there was evening and there was morning, one day.

[6] And God said, "Let there be a firmament in the midst of the waters, and let it separate the waters from the waters." [7] And God made the firmament and separated the waters which were under the firmament from the waters which were above the firmament. And it was so. [8] And God called the firmament Heaven. And there was evening and there was morning, a second day.

[9] And God said, "Let the waters under the heavens be gathered together into one place, and let the dry land appear." And it was so. [10] God called the dry land Earth, and the waters that were gathered together he called Seas. And God saw that it was good. [11] And God said, "Let the earth put forth vegetation, plants yielding seed, and fruit trees bearing fruit in which is their seed, each according to its kind, upon the earth." And it was so. [12] The earth brought forth vegetation, plants yielding seed according to their own kinds, and trees hearing fruit in which is their seed, each according to its kind. And God saw that it was good. [13] And there was evening and there was morning, a third day.

[14] And God said, "Let there be lights in the firmament of the heavens to separate the day from the night; and let them be for signs and for seasons and for days and years, [15] and let them be lights in the firmament of the heavens to give light upon the earth." And it was so. [16] And God made the two great lights, the greater light to rule the day, and the lesser light to rule the night; he made the stars also. [17] And God set them in the firmament of the heavens to give light upon the earth, [18] to rule over the day and over the night, and to separate the light from the darkness. And God saw that it was good. [19] And there was evening and there was morning, a fourth day.

[20] And God said, "Let the waters bring forth swarms of living creatures, and let birds fly above the earth across the firmament of the heavens." [21] So God created the great sea monsters and every living creature that moves, with which the waters swarm, according to their kinds, and every winged bird according to its kind. And God saw that it was good. [22] And God blessed them, saying, "Be fruitful and multiply and fill the waters in the seas, and let birds multiply on the earth." [23] And there was evening and there was morning, a fifth day.

[24] And God said, "Let the earth bring forth living creatures according to their kinds: cattle and creeping things and beasts of the earth according to their kinds." And it was so. [25] And God made the beasts of the earth according to their kinds and the cattle according to their kinds, and everything that creeps upon the ground according to its kind. And God saw that it was good.

[26] Then God said, "Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the earth, and over every creeping thing that creeps upon the earth." [27] So God created man in his own image, in the image of God he created him; male and female he created them. [28] And God blessed them, and God said to them.,"Be fruitful and multiply, and fill the earth and subdue it; and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earth." [29] And God said, "Behold, I have given you every plant yielding seed which is upon the face of all the earth, and every tree with seed in its fruit; you shall have them for food. [30] And to every beast of the earth, and to every bird of the air, and to everything that creeps on the earth, everything that has the breath of life, I have given every green plant for food." And it was so. [31] And God saw everything that he had made, and behold, it was very good. And there was evening and there was morning, a sixth day.

[1] Thus the heavens and the earth were finished, and all the host of them. [2] And on the seventh day God finished his work which he had done, and he rested on the seventh day from all his work which he had done. [3] So God blessed the seventh day and hallowed it, because on it God rested from all his work which he had done in creation.

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

1:1-2:4a. Creation is the beginning of salvation history and the foundation on which are built God's salvific plans, which reach their climax in Jesus Christ. The biblical accounts of creation focus on the action of God; it is he who sets the scene and he is the creator, too, of those who will act out the drama and with whom he will enter into dialogue.

The sacred text incorporates ancient traditions about the origin of the world; scholars identify two separate accounts in the early chapters of Genesis. The first of these emphasizes God's transcendence over all created things, and is written in a very schematic style; this account (1:1-2:4a) is attributed to the "Priestly" tradition. The second, which also covers the fall and the expulsion from paradise, speaks of God in an anthropomorphic way; this more vivid, more popular account (2:4b-4:26) is considered to belong to the "Yahwistic" tradition. Here we have two different ways in which the Word of God (not intending to provide a scientific explanation of the origin of the world and of man) expounds the basic facts and truths on the subject in a way people can readily understand, inviting us to see me greatness and love of God manifested first in creation and then in the history of mankind. "Our faith teaches us," St. Josemaria Escriva writes, "that all creation, the movement of the earth and the other heavenly bodies, the good actions of creatures and all the good that has been achieved in history, in short everything, comes from God and directed toward him" ("Christ Is Passing By", 130).

In the first account the Bible offers profound teaching about God, about man and about the world. About God, who is the only God, creator of all things and man in particular; he transcends the created world and is its supreme master. About man, who is the image and likeness of God, above all other created beings and placed in the world to rule all creation. About the world, which is something good and is at the service of man.

1.1. "Three things are affirmed in these first words of Scripture: the eternal God gave a beginning to all that exists outside of himself; he alone is Creator (the verb 'create'--Hebrew "bara"--always has God for its subject). The totality of what exists (expressed by the formula 'the heavens and the earth') depends on the One who gives it being" ("Catechism of the Catholic Church", 290).

"In the beginning" means that creation marks the start of time and the course of history. Time and history have a beginning and they are headed towards a final goal, which the Bible will tell us more about, especially in its last book, Revelation. At the end, we are told: 'Then I saw a new heaven and a new earth; for the first heaven and the first earth had passed away, and the sea was no more" (Rev 21:1).

God the Creator is the same God as will manifest himself to the patriarchs, to Moses and to the prophets and make himself known to as through Jesus Christ. In the light of the New Testament we know that God created all things through his eternal Word, his beloved Son (cf. Jn 1:1; Col 1:16-17). God the Creator is Father and Son and (the relationship of love between them) the Holy Spirit. Creation is the work of the Blessed Trinity, and all of creation (particularly man, created in the image and likeness of God) in some way bears their seal. Some Fathers of the Church (Augustine, Ambrose and Basil, for example), in the light of the New Testament, saw the words "in the beginning" as having a deeper meaning--namely, "in the Son".

The "action of creating" belongs exclusively to God; man cannot create; he can only "change" or "develop" something that already exists. In the creation accounts of other Near East religions the world and gods developed out of preexistent matter. The Bible, however, records gradual revelation of the mystery of creation interpreted in the light of God's choice of Israel and his covenant with mankind; it roundly asserts that everything was made by God. Later on it will draw the conclusion that everything was created out of' nothing: "I beseech you, my child, to look at the heavens and the earth and see everything that is in them, and to recognize that God did not make them out of things that existed" (2 Mac 7:28). This creative power of God is also able to give sinful man a pure heart (cf. Ps 51:12), to restore the dead to life and to give the light of faith to those who do not know him (cf. 2 Cor 4:6).

It was God's love and wisdom that moved him to create the world, thereby communicating his goodness and making his glory manifest. The world, therefore, "is not the product of any necessity whatever, nor of blind, fate or chance. We believe that it proceeds from God's free will; he wanted to make his creatures share in his being, wisdom and goodness" ("Catechism of the Catholic Church", 295).

The expression "the heavens and the earth" means everything that exists. The earth is the world of men; the sky (or the heavens) can mean the firmament or the divine world, God's own "place", his glory and all spiritual (non-material) creatures--the angels.

1:2. The Bible teaches not just that God created all things, but also that the separation and ordering of the elements of nature is something established by God once and for all. The presence of the loving power of God, symbolized by a gentle breeze or a breath (the text refers to it as a spirit; "ruah" in Hebrew) which hovers and keeps watch over the world when it is still in chaos, shows that, as the text will go on to say, the Word of God and his Breath are present in the origin of being and in the origin of every creature's life. That is why many Fathers of the Church (Jerome and Athanasaus, for example) saw this passage as reflecting the presence of the Holy Spirit as a divine Person who, along with the Father and the Son, is at work in the creation of the world, "This biblical concept of creation", John Paul II explains, "includes not only the call to existence of the very being of the cosmos, that is to say, "the giving of existence", but also the presence of the Spirit of God in creation, that is to say, the beginning of "first of all concerning man", who has been created in the image and likeness of God" ("Dominum Et Vivificantem", 12).

1:3-5. At this point strictly speaking begins the description of the creation, which, according to the literary plan of this account, is going to take place over six days. These six days are meant to indicate the orderliness with which God went about his work, and to show a rhythm of work and rest: the Jewish Law laid down Saturday, the Sabbath, as a day of rest and a day dedicated to the Lord. In the Christian Church this day was shifted to Sunday, because Sunday was the day on which our Lord rose from the dead, thereby inaugurating the new Creation: Sunday, the "dies dominica" (Latin), the Lord's day.

On the first day God creates light and separates light from darkness (the latter, being something negative--the absence of light--cannot be created). Light is seen here as being a thing in its own right (without reference to the fact that daylight comes from the sun, which will not be created until the fourth day). The fact that God puts names on things (or in this case on situations caused by some elements being separated from others) indicates that he wields absolute power over them. God is in authority, whether it be day or night.

Here we meet for the first time a phrase which is going to be used seven times over the course of the narrative: "And God saw that it was good." This means that everything that God creates is good because in some way it bears his seal and shares in his own goodness, for it has come from divine goodness. The goodness of the world proclaimed here by Holy Scripture has important consequences for the Christian: "We must love the world and work and all human things. For the world is good. Adam's sin destroyed the divine balance of creation; but God the Father sent his only Son to re-establish peace, so that we, his children by adoption, might free creation from disorder and reconcile all things to God" ([St] Escriva, "Christ Is Passing By", 112).

1:6-8. In line with the culture of their time, the early Hebrews thought that rain came from huge containers of water in the vault of heaven; when trapdoors were opened, the rain poured down. When it says here that God separated the water which were above the firmament from those below, what is really being taught is that God imposed order on the natural world and is responsible for the phenomenon of rain. It is also making it clear from the outset that the firmament must not be thought to involve any divinity (as was believed in the nations roundabout Israel); the firmament is part of the created world.

1:11. As the inspired author depicts here, a distinction is made between God's action in separating and ordering the elements (creating the vast spaces of sky, sea and land) and his action of filling or adorning these spaces with different kinds of creatures. These creatures introduced in an increasing order of dignity (in line with the thinking of the time)—first the vegetable kingdom, then the stellar kingdom, and, lastly, the animal kingdom. Everything is perfectly arranged; the world of Creation invites to contemplate the Creator.

1:14-17. Against the neighboring religions, which regarded the heavenly bodies as divinities exerting influence over human life, the biblical author, enlightened by inspiration, teaches that the sun, moon and stars are simply created things; their purpose is to serve man by giving him light by day and night, and to be a way of measuring time. Put in their proper, natural place heavenly bodies (like all the rest of creation) lead man to appreciate the greatness of God, and to praise him for his awesome works: "The heavens are telling the glory of God; and the firmament proclaims his handiwork..." (Ps 19:1; cf. Ps 104). It follows that all forms of divination are to be rejected--consulting horoscopes, astrology, clairvoyance etc. (cf. "Catechism of the Catholic Church", 2116).

1:26. The sacred text emphasizes the special significance of this moment: God seems to stop to reflect and plan every detail of his next creation--man. Ancient Jewish interpretation (followed also by some Christian writers) saw the use of the plural "Let us make..." as meaning that God deliberated with his heavenly court, that is, with the angels (implying that God had created them at the very start, when he "created the heavens and the earth"). But the use of the plural should rather be taken as reflecting the greatness and power of God. A considerable part of Christian tradition has seen the "Let us make" as reflecting the Holy Trinity, for New Testament revelation has made the Christian reader more aware of the unfathomable greatness of the divine mystery.

"Man" here has a collective meaning: every human being, by his or her very nature, is in the image and likeness of God. The human being is intelligible not by reference to other created beings in the universe but by reference to God. The likeness between God and man is not a physical one, for God has no body; it is a spiritual likeness, lying in the human being's capacity for interiority. The Second Vatican Council teaches that man is not deceived when he regards himself as superior to bodily things and as more than just a speck of nature or a nameless unit in the city of man. For by his power to know himself in the depths of his being he rises above the whole universe of mere objects. When he is drawn to think about his real self, he turns to those deep recesses of his being where God who probes the heart (1 Kings 1.6:7; Jer 17:10) awaits him, and where he himself decides his own destiny in the sight of God. So when he recognizes in himself a spiritual and immortal soul, he is not being led astray by false imaginings that are due to merely physical or social causes. On the contrary, he grasps what is profoundly true in this matter" ("Gaudium Et Spes", 14).

The fact that God creates man in own image and likeness "means not only rationality and freedom as constitutive properties of human nature, but also from the very beginning, the capacity of having a "personal relationship" with God as 'I' and 'you' and therefore the capacity "of having a covenant", which will take place in God's salvific communication with man" (John Paul 11, "Dominun Et Vivificantem", 34). In the light of this communication, brought about in all its fullness by Jesus Christ, the Fathers the Church read the words "image and likeness" as meaning, on the one hand man's spiritual condition, and, on the other, his sharing in the divine nature through sanctifying grace. Even after the fall, man is still in the "image" of God; through sin, however, he lost his "likeness" but this was restored through Christ's redemption.

It is part of God's design that human beings should have dominion over other created things (represented here by the animals). This dominion makes man God's representative (everything really belongs to God) in the created world. Therefore, although man is going to be the lord of creation, he needs to recognize that God alone is the Creator; man has to respect and look after creation; he is responsible for it.

These words of Scripture show that "man is the only creature that God has loved for itself alone, because all others were created to be at the service of man. Here we can see, too, the basic equality of all human beings. For the Church, this equality, which has its roots in man's very being, takes on the very special dimension of brotherhood through the Incarnation of the Son of God. [...] Therefore, discrimination of any type [...] is absolutely unacceptable" (John Paul II, Address, 7 July 1984).

1:27. The creation of man marks the completion of God's plan, In presenting this final act of creation, the sacred writer offers us a summary of the things that go to make up the human being. As, well as repeating that God created man in his image and likeness, he tells us that God created them man and woman, that is to say, corporeal beings, endowed with sexuality, and designed to live in society. "Being in the image of God, the human individual possesses the dignity of a person, who is not just something, but someone. He is capable of self-knowledge, of self-possession and of freely giving himself and entering into communion with other persons. And he is called by grace to a covenant with his Creator to offer him a response of faith and love that no other creature can give in his stead" ("Catechism of the Catholic Church", 357).

"The fact that man 'created as man and woman' is the image of God means not only that each of them individually is like God, as a rational and free being. It also means that man and woman, created as a 'unity of the two' in their common humanity, are called to live in a communion of love, and in this way to mirror in the world the communion of love that is in God, through which the Three Persons love each other in the intimate mystery of the one divine life. This 'unity of the two', which is a sign of interpersonal communion, "shows that the creation of man" is also marked by a certain likeness to the divine communion ("communio") This likeness is a quality of the personal being of both man and woman, and is also a call and a task" (John Paul II, "Mulieris Dignitatem", 7).

The fact that the Bible and everyday language speak of God as masculine is a result of cultural influences and the great care taken in the Bible to avoid any hint of polytheism (which could arise if the godhead were described as feminine, opening the way to generations of gods, as in other religions). God transcends the body and sexuality; therefore, both man (masc.) and woman (fem.) equally reflect his image and likeness. In these words of Genesis, for the very first time in history, the fundamental equality in dignity of man and woman is proclaimed--in marked contrast with the low esteem in which women were held in the ancient world.

According to the traditional Jewish and Christian interpretation, this verse is alluding to marriage, as if God had already created the first man and the first woman as a married couple--forming that human community which is the basis of every society. In the second Genesis account of the creation of man and woman (cf. 2:18-24), this will emerge even more clearly.

1:28. God has already created animals, endowing them with fruitfulness (v. 22). He now addresses these two human beings personally: "he said to them..."; this indicates that the reproductive power of human beings (and therefore their sexuality) are values for which they must assume responsibility before God, as a way of co-operating in God's plans. Thus, God, "wishing to associate them in a special way with his own creative work, blessed man and woman with the words: 'Be fruitful and multiply' (Gen 1:28). Without intending to underestimate the other ends of marriage, it must be said that true married love and the whole structure of family life which results from it is directed to disposing the spouses to cooperate valiantly with the love of the Creator and Savior, who through them will increase and enrich his family from day to day" (Vatican II, "Gaudium Et Spes", 50).

God also commands man to make the earth serve him. Here divine Revelation is teaching us that human work is regarded as a way by which main operates in the plan God had when he created the world: "By the work of his hands and with the aid of technical means man tills the earth to bring fruit and to make it a dwelling place for all mankind; he, also consciously plays his part in the life of social groups; in so doing he is realizing the design, which God revealed at the beginning of time, to subdue the earth and perfect the work of creation, and at the same time he is improving his own person" (Vatican II, "Gaudium Et Spes", 57).

From this divine disposition we see the importance a person's work has in his or her personal life: "Your human vocation is a part--and an important part--of your divine vocation. That reason why you must strive for holiness, giving a particular character to your human personality, a style to your life; contributing at the same time to the sanctification of others, your fellow men; sanctifying your work and your environment: the profession or job that fills day, your home and family and the country where you were born and which you love [...]. Work, all work, bears witness to the dignity of man, to his dominion over creation. It is an opportunity to develop one's personality. It is a bond of union with others, the way to support one's family, a means of aiding the improvement of the society in which we live and in the progress of all mankind" ("Christ Is Passing By", 46-47).

Man is charged by God with mastery over the earth; but he may not do whatever he likes with it or act despotically: he should respect the universe as being the work of the Creator. In this regard, Wisdom 9:3 says: "0 God, [...] who hast formed man, to have dominion over the creatures thou hast made, and rule the world in holiness and righteousness, and pronounce judgment in uprightness of soul." "This holds good also for out daily work. When men and women provide for themselves and their families in such a way as to be of service to the community as well, they can rightly look upon their work as a prolongation of the work of the creator, a service to their fellow men, and their personal contribution to the fulfillment in history of the divine plan" (Vatican II, "Gaudium Et Spes", 34).

1:31. These words bring to an end this first description of the work of Creation. It is as if God, after making man, stood back to see what he had done and was very pleased with the result. Whereas the wording previously used was "And God saw that it was good," now we are told that it was "very good". In this way, the goodness of the created world is being stressed, indicating that "this natural goodness of theirs receives an added dignity from their relation with the human person, for whose use they have been created" (Vatican II, "Apostolicam Actuositatem", 7). From this it follows that the human person and his/her dignity must be valued above all other created things, and all human endeavor should be geared to foster and defend these values.

2:1-3. From this point onwards, God will almost never intervene in creation directly. Now it is up to man to act in the created world through the work he does.

God's "resting" sets an example for man. By resting, we are acknowledging that creation in the last analysis depends on and belongs to God, and that God is watching over it. Here rest is an example set by the Creator; we shall later find it as one of the Ten Commandments (cf. Ex 20:8-18; Deut 5:42-14). "The institution of the Lord's Day helps everyone enjoy adequate rest and leisure to cultivate their familial, cultural, social and religious lives" ("Catechism of the Catholic Church", 2184; cf. also John Paul II, Apostolic Letter, "Dies Domini", 31 May 1998).

Apropos of the sabbath, unlike the other days there is no mention of there being evening and morning. It is as if that rhythm of time were being broken by the sabbath--prefiguring the situation in which man, once he has accomplished his mission of mastering the earth, will enjoy an unending rest, at an eternal feast in God's presence (cf. Heb 4:1-10). In the language of the Bible "feast" or "festival" means three things--a) obligatory rest from everyday work; b) recognition of God as Lord of creation, and joyful contemplation of the created world; c) a foretaste of the enduring rest and joy that will be man's after he leaves this world.

From: Romans 6:3-11

Baptism (Continuation)
----------------------
[3] Do you not know that all of us who have been baptized into Christ Jesus were baptized into His death? [4] We were buried therefore with Him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.

[5] For if we have been united with Him in a death like His, we shall certainly be united with Him in a resurrection like His. [6] We know that our old self was crucified with Him so that the sinful body might be destroyed, and we might no longer be enslaved to sin. [7] For He who has died is freed from sin. [8] But if we have died with Christ, we believe that we shall also live with Him. [9] For we know that Christ being raised from the dead will never die again; death no longer has dominion over him. [10] The death He died He died to sin once for all, but the life He lives He lives to God. [11] So you also must consider yourselves dead to sin and alive to God in Christ Jesus.

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

1-11. The universal dominion of sin, which began with the sin of Adam, is not the only event to be reckoned with. When sin reached its full extent, the grace brought by Jesus Christ came in superabundance. Through Baptism this grace reaches each of us and frees us from the control of sin. When we receive this Sacrament we die: that is to say, our blameworthiness is destroyed, we renounce sin once and for all, and are born again into a new life.

"The Lord", St. Ambrose tells the newly baptized, "who wanted His benefactions to endure, the serpent's plans to be turned to naught, and the harm done to be put right, delivered a sentence to mankind: 'You are dust, and to dust you shall return' (Genesis 3:19), and made man subject to death [...]. The remedy was given him: man would die and rise again [...]. You ask me how? [...] Pay attention. So that in this world too the devil's snare would be broken, a rite was instituted whereby man would die, being alive, and rise again, being alive [...].Through immersion in water the sentence is blotted out: 'You are dust, and to dust you shall return'" ("De Sacramentis", II, 6).

This passage of the epistle, which reveals the key truths concerning Baptism, also reminds us of the profound meaning of this rite which Christ established, its spiritual effects in Christians and its far-reaching effects with respect to the Christian life. Thus, we can apply to Baptism what St. Thomas Aquinas says about all the sacraments: "Three aspects of sanctification may be considered--its very cause, which is Christ's Passion; its form, which is grace and the virtues; and its ultimate end, which is eternal life. And all these are signified by the sacraments. Consequently, a sacrament is a sign which is both a reminder of the past, that is, of the Passion of Christ, and an indication of what is effected in us by Christ's Passion, and a foretelling and pledge of future glory" ("Summa Theologiae", III, q. 60, a. 3).

In the specific case of Baptism, the various things which the Sacrament implies carry a special nuance--a new birth which presupposes a symbolic death. It reproduces in us not only the Passion, Death and burial of Christ, symbolized by immersion in water (verses 3-4, 6), but also new life, the life of grace which pours into the soul, enabling the person to share in the Resurrection of Christ (verses 4-5). This sharing in Christ's Resurrection to immortal life is a kind of seed which will ultimately produce the glorious resurrection of our bodies.

The baptized person is, therefore, someone newly created, someone born into a new life, someone who has moved out of darkness into light. The white garment used at Baptism symbolizes innocence and grace; the burning candle, the light of Christ--two symbols the Church uses in the baptismal liturgy to signify what is happening.

Thus, in Baptism, God "removes every trace of sin, whether original or personal" ("The Rite of Baptism", Introduction, 5) and also remits the penalties that these sins incur. On being baptized in the name of the Three Divine Persons, the Christian is shown God the Father's love for him (a love he has not merited), is given a share in the Paschal Mystery of the Son, and to him is communicated new life in the Spirit (cf. "Instruction on Infant Baptism", 20 October 1980, 9). Baptism, which is also described as "the door of the spiritual life", unites a person to Christ and to the Church by means of grace, which makes us children of God and heirs to Heaven. Finally, in addition to the infused virtues and supernatural gifts, the person is given "the graces necessary to live in a Christian way, and on his soul is impressed the sacramental character which makes him a Christian for evermore" ("St. Pius X Catechism", 250).

Baptism, which confers a "character", that is, a kind of seal confirming our Christian calling, gives us a share in Christ's priesthood and makes us capable of receiving the other sacraments.

4. It is easier to grasp the symbolism of burial and resurrection if one remembers that in earlier times, and particularly in the apostolic period, Baptism was usually administered by immersion in water--in some cases by total immersion, up to three times, with one Person of the Blessed Trinity being invoked each time. "They asked you, 'Do you believe in God the Father almighty?' You said, 'I believe', and you were immersed, that is, you were buried. Again they asked you, 'Do you believe in our Lord Jesus Christ and in His Cross?' You said, 'I believe', and you were again immersed. This time you have been buried with Christ, and he who is buried with Christ rises with Christ. For a third time you were asked, 'Do you believe in the Holy Spirit?' You said, 'I believe', and for a third time you were immersed, so that by this three-fold confession you might be loosed of your many attachments to your past life" (St. Ambrose, "De Sacramentis", II, 7).

Today Baptism is normally administered by pouring water over the head-- a method also used in apostolic times and which gradually came into general use because it was found more convenient.

5. Just as the ingraft and the plant form a single thing and make a single principle of life, Christians by being grafted onto or incorporated into Christ through Baptism form one single thing with Him and begin to draw on His divine life. We are also "united with Him in a death like His": Christ suffered physical death; we, in Baptism, die spiritually to the life of sin. St. John Chrysostom explains this as follows: "Baptism is for us what the Cross and burial were for Christ; but with this difference: the Savior died physically, He was physically buried, whereas we ought to die spiritually. That is why the Apostle does not say we are 'united with Him with His death', but 'in a death LIKE HIS'" ("Hom. on Rom.", 10).

9-10. Jesus Christ chose to bear all the consequences of sin, even though He was sinless. His voluntary death on the Cross and His glorious Resurrection broke the bonds of death, for Himself and for all His own. Death no longer shall have dominion: "[Christ died] that through death He might destroy him who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong bondage" (Hebrews 2:14-15). And as a consequence He won, for His own human nature and for us, a new life.

In all those who have been baptized these same events in Christ's life are in some way reproduced. "Our past sins have been wiped out by the action of grace. Now, so as to stay dead to sin after Baptism, personal effort is called for, although God's grace continues to be with us, providing us with great help" (Chrysostom, "Hom. on Rom.", 11). This personal effort might be encapsulated in a resolution: "May we never die through sin; may our spiritual resurrection be eternal" ([St] J. Escriva, "Holy Rosary", 1st Glorious Mystery).

From: Mark 16:1-8

The Resurrection
----------------
[1] And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, bought spices, so that they might go and anoint him. [2] And very early on the first day of the week they went to the tomb when the sun had risen. [3] And they were saying to one another. "Who will roll away the stone for us from the door of the tomb?" [4] And looking up, they saw that the stone was rolled back; for it was very large. [5] And entering the tomb, they saw a young man on tile right side, dressed in a white robe; and they were amazed. [6] And he said to them. "Do not be amazed; you seek Jesus of Nazareth, who was crucified. He has risen, he is not here; see the place where they laid him. [7] But go, tell his disciples and Peter that he is going before you to Galilee; there you will see him, as he told you." [8] And they went out and fled from the tomb; for trembling and astonishment had come upon them; and they said nothing to any one, for they were afraid.

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

1. The sabbath rest was laid down in the Law of Moses as a day when theIsraelites should devote themselves to prayer and the worship of God, and also as a form of protection for workers. As time went by the rabbis specified in minuscule detail what could and could not be done on the sabbath. This was why the holy women were unable to organize things on the sabbath for anointing the dead body of our Lord, and why they had to wait until the first day of the week.

From the earliest days of the Church, this first day is called the "dies Domini", the Lord's Day, because, St Jerome comments, "after the sorrow of the sabbath, a joyful day breaks out, the day of greatest joy, lit up by the greatest light of all, for this day saw the triumph of the risen Christ" ("Comm. in Marcum, in loc."). This is why the Church has designated Sunday as the day specially consecrated to the Lord, a day of rest on which we are commanded to attend Holy Mass.

3-4. On the structure of Jewish tombs and the stone covering the entrance, cf. note on Mt 27:60.

[The note on Mt 27:60 states:
60. It was customary for well-to-do Jews to build tombs for themselves in their own property. Most of these tombs were excavated out of rock, in the form of a cavern; they would have had a small hall or vestibule leading to the tomb proper. At the end of the hall, which would only have been a few meters long, a very low doorway gave access to the burial chamber. The first entrance door, which was at ground level, was closed off by a huge stone, which could be rolled (it was called a "gobel"), fitted into a groove to make rolling easier.]

5. Like so many other passages of the Gospel this one shows the extreme sobriety with which the evangelists report historical facts. From the parallel passage of St Matthew (28:5) we know that this person was an angel. But both Mark and Luke are content to report what the women say, without any further interpretation.

6. These women's sensitive love urges them, as soon as the Law permits to go to anoint the dead body of Jesus, without giving a thought to the difficulties involved. Our Lord rewarded them in kind: they were the first to hear news of his resurrection. The Church has always invoked the Blessed Virgin "pro devota femineo sexu", to intercede for devout womanhood. And it is indeed true that in the terrible moments of the passion and death of Jesus women proved stronger than men: "Woman is stronger than man, and more faithful, in the hour of suffering: Mary of Magdala and Mary of Cleophas and Salome!

"With a group of valiant women like these, closely united to our Lady of Sorrows, what work for souls could be done in the world!" ([St] J. Escriva, "The Way", 982).

"Jesus of Nazareth, who was crucified": the same name as written on the inscription on the cross is used by the angel to proclaim the glorious victory of the resurrection. In this way St Mark bears witness explicitly to the crucified man and the resurrected man being one and the same. Jesus' body, which was treated so cruelly, now has immortal life.

"He has risen": the glorious resurrection of Jesus is the central mystery of our faith. "If Christ has not been raised, then our preaching is in vain and your faith is in vain" (1 Cor 15:14). It is also the basis of our hope: "if Christ has not been raised, your faith is futile and you are still in your sins.... If for this life only we have hoped in Christ, we are of all men most to be pitied" (1 Cor 15:17 and 19). The Resurrection means that Jesus has overcome death, sin, pain and the power of the devil.

The Redemption which our Lord carried out through his death and resurrection is applied to the believer by means of the sacraments, especially by Baptism and the Eucharist: "We were buried with him by baptism and death, so that as Christ was raised from the dead by the glory of the Father, we might walk in newness of life" (Rom 6:4). "He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day" (Jn 6:54). The resurrection of Christ is also the rule of our new life: "If you have been raised with Christ, seek the things that are above, where Christ is seated at the right hand of God. Set your minds on things that are above, not on things that are on earth" (Col 3:1-2). Rising with Christ through grace means that "just as Jesus Christ through his resurrection began a new immortal and heavenly life, so we must begin a new life according to the Spirit, once and for all renouncing sin and everything that leads us to sin, loving only God and everything that leads to God" ("St Pius X Catechism", 77).

7. The designation of the Apostle Peter by name is a way of focusing attention on the head of the Apostolic College, just at this time when the Apostles are so discouraged. It is also a delicate way of indicating that Peter's denials have been forgiven, and of confirming his primacy among the Apostles.

Daily Word for Reflection—Navarre Bible Commentary

Disclaimer: Opinions posted on Free Republic are those of the individual posters and do not necessarily represent the opinion of Free Republic or its management. All materials posted herein are protected by copyright law and the exemption for fair use of copyrighted works.

Mark
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Mark 16
1.	AND when the sabbath was past, Mary Magdalen, and Mary the mother of James, and Salome, bought sweet spices, that coming, they might anoint Jesus.	Et cum transisset sabbatum, Maria Magdalene, et Maria Jacobi, et Salome emerunt aromata ut venientes ungerent Jesum.	και διαγενομενου του σαββατου μαρια η μαγδαληνη και μαρια [η του] ιακωβου και σαλωμη ηγορασαν αρωματα ινα ελθουσαι αλειψωσιν αυτον
2.	And very early in the morning, the first day of the week, they come to the sepulchre, the sun being now risen.	Et valde mane una sabbatorum, veniunt ad monumentum, orto jam sole.	και λιαν πρωι της μιας σαββατων ερχονται επι το μνημειον ανατειλαντος του ηλιου
3.	And they said one to another: Who shall roll us back the stone from the door of the sepulchre?	Et dicebant ad invicem : Quis revolvet nobis lapidem ab ostio monumenti ?	και ελεγον προς εαυτας τις αποκυλισει ημιν τον λιθον εκ της θυρας του μνημειου
4.	And looking, they saw the stone rolled back. For it was very great.	Et respicientes viderunt revolutum lapidem. Erat quippe magnus valde.	και αναβλεψασαι θεωρουσιν οτι αποκεκυλισται ο λιθος ην γαρ μεγας σφοδρα
5.	And entering into the sepulchre, they saw a young man sitting on the right side, clothed with a white robe: and they were astonished.	Et introëuntes in monumentum viderunt juvenem sedentem in dextris, coopertum stola candida, et obstupuerunt.	και εισελθουσαι εις το μνημειον ειδον νεανισκον καθημενον εν τοις δεξιοις περιβεβλημενον στολην λευκην και εξεθαμβηθησαν
6.	Who saith to them: Be not affrighted; you seek Jesus of Nazareth, who was crucified: he is risen, he is not here, behold the place where they laid him.	Qui dicit illis : Nolite expavescere : Jesum quæritis Nazarenum, crucifixum : surrexit, non est hic, ecce locus ubi posuerunt eum.	ο δε λεγει αυταις μη εκθαμβεισθε ιησουν ζητειτε τον ναζαρηνον τον εσταυρωμενον ηγερθη ουκ εστιν ωδε ιδε ο τοπος οπου εθηκαν αυτον
7.	But go, tell his disciples and Peter that he goeth before you into Galilee; there you shall see him, as he told you.	Sed ite, dicite discipulis ejus, et Petro, quia præcedit vos in Galilæam : ibi eum videbitis, sicut dixit vobis.	αλλ υπαγετε ειπατε τοις μαθηταις αυτου και τω πετρω οτι προαγει υμας εις την γαλιλαιαν εκει αυτον οψεσθε καθως ειπεν υμιν
8.	But they going out, fled from the sepulchre. For a trembling and fear had seized them: and they said nothing to any man; for they were afraid.	At illae exeuntes, fugerunt de monumento : invaserat enim eas tremor et pavor : et nemini quidquam dixerunt : timebant enim.	καὶ ἐξελθοῦσαι ἔφυγον ἀπὸ τοῦ μνημείου: εἶχεν γὰρ αὐτὰς τρόμος καὶ ἔκστασις, καὶ οὐδενὶ οὐδὲν εἶπαν: ἐφοβοῦντο γάρ.

Readings at Mass

God saw all that he had made, and indeed it was very good

The sacrifice of Abraham, our father in faith

The sons of Israel went on dry ground right into the sea

Hymn of victory after crossing the Red Sea

With everlasting love the Lord your redeemer has taken pity on you

Come to me and your soul will live, and I will make an everlasting covenant with you

The rejoicing of a redeemed people

In the radiance of the Lord, make your way to light

I shall pour clean water over you and I shall give you a new heart

Christ, having been raised from the dead, will never die again

Jesus of Nazareth, who was crucified, has risen

Catena Aurea by St. Thomas Aguinas

CHAP. 16