Catholic Caucus: Daily Mass Readings 07-18-2021

Mark
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Mark 6
30.	And the apostles coming together unto Jesus, related to him all things that they had done and taught.	Et convenientes Apostoli ad Jesum, renuntiaverunt ei omnia quæ egerant, et docuerant.	και συναγονται οι αποστολοι προς τον ιησουν και απηγγειλαν αυτω παντα και οσα εποιησαν και οσα εδιδαξαν
31.	And he said to them: Come apart into a desert place, and rest a little. For there were many coming and going: and they had not so much as time to eat.	Et ait illis : Venite seorsum in desertum locum, et requiescite pusillum. Erant enim qui veniebant et redibant multi : et nec spatium manducandi habebant.	και ειπεν αυτοις δευτε υμεις αυτοι κατ ιδιαν εις ερημον τοπον και αναπαυεσθε ολιγον ησαν γαρ οι ερχομενοι και οι υπαγοντες πολλοι και ουδε φαγειν ευκαιρουν
32.	And going up into a ship, they went into a desert place apart.	Et ascendentes in navim, abierunt in desertum locum seorsum.	και απηλθον εις ερημον τοπον τω πλοιω κατ ιδιαν
33.	And they saw them going away, and many knew: and they ran flocking thither on foot from all the cities, and were there before them.	Et viderunt eos abeuntes, et cognoverunt multi : et pedestres de omnibus civitatibus concurrerunt illuc, et prævenerunt eos.	και ειδον αυτους υπαγοντας και επεγνωσαν αυτον πολλοι και πεζη απο πασων των πολεων συνεδραμον εκει και προηλθον αυτους και συνηλθον προς αυτον
34.	And Jesus going out saw a great multitude: and he had compassion on them, because they were as sheep not having a shepherd, and he began to teach them many things.	Et exiens vidit turbam multam Jesus : et misertus est super eos, quia erant sicut oves non habentes pastorem, et cœpit docere multa.	και εξελθων ειδεν ο ιησους πολυν οχλον και εσπλαγχνισθη επ αυτοις οτι ησαν ως προβατα μη εχοντα ποιμενα και ηρξατο διδασκειν αυτους πολλα

Catena Aurea by St. Thomas Aguinas

Mark CHAP. 6

6:30–34

30. And the apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught.

31. And he said unto them, Come ye yourselves apart into a desert place, and rest a while: for there were many coming and going, and they had no leisure so much as to eat.

32. And they departed into a desert place by ship privately.

33. And the people saw them departing, and many knew him, and ran afoot thither out of all cities, and outwent them, and came together unto him.

34. And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd: and he began to teach them many things.

GLOSS. (non occ.) The Evangelist, after relating the death of John, gives an account of those things which Christ did with His disciples after the death of John, saying, And the Apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught.

PSEUDO-JEROME. For they return to the fountain-head whence the streams flow; those who are sent by God, always offer up thanks for those things which they have received.

THEOPHYLACT. Let us also learn, when we are sent on any mission, not to go far away, and not to overstep the bounds of the office committed, but to go often to him, who sends us, and report all that we have done and taught; for we must not only teach but act.

BEDE. (ubi sup.) Not only do the Apostles tell the Lord what they themselves had done and taught, but also his own and John’s disciples together tell Him what John had suffered, during the time that they were occupied in teaching, as Matthew relates. It goes on: And he said to them, Come ye yourselves apart, &c.

AUGUSTINE. (de Con. Evan. 2. 45) This is said to have taken place, after the passion of John, therefore what is first related took place last, for it was by these events that Herod was moved to say, This is John the Baptist, whom I beheaded.

THEOPHYLACT. Again, He goes into a desert place from His humility. But Christ makes His disciples rest, that men who are set over others may learn, that they who labour in any work or in the word deserve rest, and ought not to labour continually.

BEDE. (ubi sup.) How arose the necessity for giving rest to His disciples, He shews, when He adds, For there were many coming and going, and they had no leisure so much as to eat; we may then see how great was the happiness of that time, both from the toil of the teachers, and from the diligence of the learners. It goes on, And embarking in a ship, they departed into a desert place privately. The disciples did not enter into the ship alone, but taking up the Lord with them, they went to a desert place, as Matthew shews. (Matt. 14) Here He tries the faith of the multitude, and by seeking a desert place He would see whether they care to follow Him. And they follow Him, and that not on horseback, nor in carriages, but laboriously coming on foot, they shew how great is their anxiety for their salvation. There follows, And the people saw them departing, and many knew him, and ran afoot thither out of all cities, and outwent them. In saying that they outwent them on foot, it is proved that the disciples with the Lord did not reach the other bank of the sea, or of the Jordan, but they went to the nearest places of the same country, where the people of those parts could come to them on foot.

THEOPHYLACT. So do thou not wait for Christ till He Himself call you, but outrun Him, and come before Him. There follows, And Jesus when he came out saw much people, and was moved with compassion towards them, because they were as sheep having no shepherd. The Pharisees being ravening wolves did not feed the sheep, but devoured them; for which reason they gather themselves to Christ, the true Shepherd, who gave them spiritual food, that is, the word of God. Wherefore it goes on, And he began to teach them many things. For seeing that those who followed Him on account of His miracles were tired from the length of the way, He pitied them, and wished to satisfy their wish by teaching them.

BEDE. (in Marc. 2, 26) Matthew says that He healed their sick, for the real way of pitying the poor is to open to them the way of truth by teaching them, and to take away their bodily pains.

PSEUDO-JEROME. Mystically, however, the Lord took apart those whom He chose, that though living amongst evil men, they might not apply their minds to evil things, as Lot in Sodom, Job in the land of Uz, and Obadiah in the house of Ahab.

BEDE. (in Marc. 2, 25) Leaving also Judæa, the holy preachers, in the desert of the Church, overwhelmed by the burden of their tribulations amongst the Jews, obtained rest by the imparting of the grace of faith to the Gentiles.

PSEUDO-JEROME. Little indeed is the rest of the saints here on earth, long is their labour, but afterwards, they are bidden to rest from their labours. But as in the ark of Noah, the animals that were within were sent forth, and they that were without rushed in, so is it in the Church, Judas went, the thief came to Christ. But as long as men go back from the faith, the Church can have no refuge from grief; for Rachel weeping for her children would not be comforted. Moreover, this world is not the banquet, in which the new wine is drank, when the new song will be sung by men made anew, when this mortal shall have put on immortality.

BEDE. (in Marc. 2, 26) But when Christ goes to the deserts of the Gentiles, many bauds of the faithful leaving the walls of their cities, that is their old manner of living, follow Him.

Catena Aurea Mark 6

Saint of the Day

Jul 18 - St Hedwig (1374-1399) Polish queen

Summary of St Hedwig: Born in 1374, Hedwig was betroth to the heir of Austria at the age of one and married to Jagiello when she was only twelve. She was later falsely denounced as an adulteress and a bigamist. She faced these slanders bravely and with faith. She worked endlessly for her people. In 1399 Hedwig died four days after giving birth to a premature child who had died. Pope John Paul II canonised her some six hundred and twenty three years later in 1997.

The tomb of Queen Hedwig lies in the Cathedral of Saints Wenceslas and Stanisalus on the Wawel Hill in Cracow. Through her marriage with Jagiello, duke of Lithuania, she was able to extend Christianity in the regions east of Poland and support the churches there. She was canonised by Pope John Paul II during his visit to Cracow in 1997.

Patrick Duffy tells what is known about her.

Betrothal to the heir of Austria at the age of one
Hedwig (Jadwiga) was the daughter of the king of Hungary and Poland and when she was one year old she was betrothed to Wilhelm, the Hapsburg heir of Austria. She went to Vienna to learn the way of the Austrian court, but when her elder sister Catherine died, her father chose Hedwig as his heir to the throne of Hungary. He died when she was eight, but the Hungarians preferred her sister, Maria, who had already been accepted as queen of Poland by the nobles. Maria was then rejected by both countries and the archbishop of Krakow crowned Hedwig as “Jadwiga, king of Poland” (meaning she was the heir and not just the king’s consort) in 1384, when she was ten.

Married to Jagiello at twelve
The Polish nobles then set aside the vows made by proxy between her and Wilhelm and decided that she should marry Jagiello, duke of Lithuania and Ruthenia, who promised to become a Christian. The wedding took place in Krakow Cathedral in February 1386, after Jagiello and his brothers and the leading Lithuanian nobles were baptised. She was twelve and he was thirty-six. Jagiello was crowned king of Poland as Ladislaus (Władysław) II. As a monarch, young Hedwig probably had little actual power, but she was actively engaged in her kingdom’s political, diplomatic and cultural life and acted as the guarantor of Ladislaus’s promises to reclaim Poland’s lost territories.

Slanders
The Hapsburgs circulated rumours that she and Wilhelm had already consummated a marriage when he had visited her to persuade her to marry him. These rumours were spread abroad by the Teutonic Knights, and she was denounced as an adulteress and a bigamist. They were even repeated in the writings of the scholar Aeneas Silvius Piccolomini, who later became Pope Pius II (1458-64), and great damage was done to her reputation outside Poland.

Saint Hedwig in the Schlackenwerth Codex, Lubin

Christianisation of Lithuania
Jagiello/Ladislaus II decreed that the people of Lithuania should be baptised, and while not actually employing force, they were baptised even though the missionaries could not speak the language. A diocese was established in Vilnius and Hedwig supported it with church plate and vestments.

Jagiellonian University
She financed a scholarship for twenty Lithuanians to study at Charles University in Prague to help strengthen Christianity in their country, and she also founded a bishopric in Vilnius. Among her most notable cultural legacies was the restoration of the Kraków Academy, which in 1817 was renamed Jagiellonian University in honour of the couple.

Ecumenism in Cracow
Hedwig also had the ambition to unite Latin and Orthodox Christians. To promote this, she brought monks from Prague who used a Slavonic rite. She also introduced a college of psalmists who took turns to sing psalms without interruption in the cathedral, except during services. She also organised perpetual adoration there. Although the Teutonic Knights invaded Lithuania, Hedwig sought always to negotiate a diplomatic peace.

Hedwig died in childbirth
In 1399 Hedwig was expecting a baby. The baby was born prematurely and died after three weeks. Hedwig herself died four days later. Jagiello continued to rule Poland as Ladislaus II until his death 35 years later.

Canonisation by Pope John Paul II in 1997
The cause for Hedwig’s canonisation was introduced in 1426, but she had to wait until the first Polish Pope, John Paul II, beatified her in 1986 and canonised her on his visit to Krakow in 1997.

catholicireland.net

NAVARRE BIBLE COMMENTARY (RSV)

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

From: Jeremiah 23:1-6

The future king
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[1] "Woe to the shepherds who destroy and scatter the sheep of my pasture!" says the LORD. [2] Therefore thus says the LORD, the God of Israel, concerning the shepherds who care for my people: "You have scattered my flock, and have driven them away, and you have not attended to them. Behold, I will attend to you for your evil doings, says the LORD. [3] Then I will gather the remnant of my flock out of all the countries where I have driven them, and I will bring them back to their fold, and they shall be fruitful and multiply. [4] I will set shepherds over them who will care for them, and they shall fear no more, nor be dismayed, neither shall any be missing, says the LORD.

[5] Behold, the days are coming, says the Lord, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. [6] In his days Judah will be saved, and Israel will dwell securely. And this is the name by which he will be called: ‘The Lord is our righteousness.’

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Commentary:

23:1-8. The previous chapters (21:1-22:30) announced the exile to come, and come it did, on account of the kings’ failure to keep the Covenant. The kings, in chronological order, were the subject of the various oracles. Now Jeremiah, looking to the future, uses the image of shepherds to proclaim a new era in which God himself will be the shepherd-ruler of his people (vv. 1-4); he will raise up a new king who will govern justly (vv. 5-6); and the new situation that will develop after the return from exile will be more glorious than that of the period after the exodus from Egypt (vv. 7-8). John Paul II refers to this oracle to stress that the new people of God, the Church, will always have pastors to guide it: “In these words from the prophet Jeremiah, God promises his people that he will never leave them without shepherds to father them together and guide them: ‘I will set shepherds over them [my sheep] who will care for them, and they shall fear no more, nor be dismayed’ (Jer 23:4). The Church, the people of God, constantly experiences the reality of the prophetic message and continues joyfully to thank God for it. She knows that Jesus Christ himself is the living, supreme and definitive fulfillment of God’s promise: ‘I am the good shepherd’ (Jn 10:11). He, ‘the great shepherd of the sheep’ (Heb 13:20), entrusted to the apostles and their successors the ministry of shepherding God’s flock (cf. Jn 21:15ff; 1 Pet 5:2)” (Pastores dabo vobis, 1).

23:5-6. The promise of the new king is the key to understanding Jeremiah’s thought. The passage is repeated (with slight variations) in 33:15-16. “The days are coming”, a phrase often found in oracles of salvation, is a reference to the End time, but sometimes it can mean the return from exile. The “righteous branch”, meaning the future king, will eventually become a technical term for the Messiah, in both Zechariah (Zech 3:8; 6:12) and the New Testament (cf. Lk 1:78): he is “righteous”, he shall “execute…righteousness” and he will be called “the Lord in our righteousness”. All this insistence on justice and right indicates, firstly, that Jeremiah wants to justify the accession of Zedekiah, whose name means “justice of the Lord”; but he also wants to show that the future Messiah will be David’s legal, legitimate descendant: the Lord guarantees this by calling him a “righteous” that is “legitimate”, branch. And the main message, of course, is that in the new era justice will reign and there will be peace and security; it will be the time of definitive salvation.

Thus, Jeremiah is proclaiming the coming of a descendant of David who will bring about a new era of prosperity and salvation. Jeremiah is the last prophet, in order of time, to proclaim a Messiah King, an intermediary between God and his people. At the same time, he is also promising direct intervention by God.

From: Ephesians 2:13-18

Reconciliation of Jews and Gentiles in Christ

---------------------------------------------
[13] But now in Christ Jesus you who once were far off have been brought near in the blood of Christ. [14] For he is our peace, who has made us both one, and has broken down the dividing wall of hostility, [15] by abolishing, in his flesh the law of commandments and ordinances, that he might create in himself one new man in place of the two, so making peace, [16] and might reconcile us both to God in one body through the cross, thereby bringing the hostility to an end. [17] And he came and preached peace to you who were far off and peace to those who were near; [18] for through him we both have access in one Spirit to the Father. [19] So then you are no longer strangers and sojourners, but you are fellow citizens with the saints and members of the household of God, [20] built upon the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, [21] in whom the whole structure is joined together and grows into a holy temple in the Lord; [22] in whom you also are built into it for a dwelling place of God in the Spirit.

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Commentary:

11-22. What is the significance of the calling of the Gentiles to the Church? Their previous situation, separated from Christ (vv. 11-12), has undergone radical change as a result of the Redemption Christ achieved on the Cross: that action has, on the one hand, brought the two peoples together (made peace between them: vv. 13-15) and, on the other, it has reconciled them with God, whose enemy each was (w. 16-18). The Redemption has given rise to the Church, which St Paul here describes as a holy temple built on the foundation of the apostles and prophets (vv. 19-22).

14-15. "He is our peace": through his death on the cross Christ has abolished the division of mankind into Jews and Gentiles. The Gentiles, who had been far away from God, from his covenant and from his promises (cf. v. 12), are now on a par with the Jews: they share in the New Covenant that has been sealed with the blood of Christ. That is why he is "our peace". In him all men find that solidarity they yearned for, because, through his obedient self-sacrifice unto death, Christ has made up for the disobedience of Adam, which had been the cause of human strife and division (cf. Gen 3-4). "Christ, the Word made flesh, the prince of peace, reconciled all men to God by the cross, and, restoring the unity of all in one people and one body, he abolished hatred in his own flesh (cf. Eph 2:16; Col 1:20-22) and, having been lifted up through his resurrection, he poured forth the Spirit of love into the hearts of men" (Vatican II, Gaudium Et Spes, 78).

God's plan to attract mankind to himself and to reestablish peace included the election of the Jewish people, from whom the Messiah would be born; and in that Messiah all the nations of the world would be blessed (cf. Gen 11:3). He is in fact called "prince of peace" (Is 9:6; cf. Mic 5:4). However, many Jews had come to regard their election in such a narrow-minded way that they saw it as creating a permanent barrier between themselves and the Gentiles. Some rabbis of our Lord's time despised and even hated the Gentiles. The separation between the two peoples was reflected in the temple wall which divided the court of the Gentiles from the rest of the sacred precincts (cf. Acts 21:28). The real roots of the separation lay in Jewish pride at being the only ones to have the Law of God and keep it by scrupulous attention to countless legal niceties.

By his death on the cross Jesus Christ has broken down the barriers dividing Jews from Gentiles and also those which kept man and God apart. St Paul says this metaphorically when he says that Christ "has broken down the dividing wall", referring to the wall in the temple. But he is not resorting to metaphor when he says that Christ abolished "in his flesh the law of commandments and ordinances". Christ, through his obedience to the Father unto death (cf. Phil 2:8), has brought the Law to fulfillment (cf. Mt 5:17 and note on Mt 5:17-19); he has become, for all mankind, the way to the Father. The Law of the Old Testament, although it was something good and holy, also created an unbridgeable gap between God and man, because man, on his own, was incapable of keeping the Law (cf. notes on Gal 3:19-20; 3:21-25; and Acts 15:7-11). Christ, through grace, has created a new man who can keep the very essence of the Law--obedience and love.

The "new man" of whom St Paul speaks here is Jesus Christ himself, who stands for both Jews and Gentiles, because he is the new Adam, the head of a new mankind: the "new man", St Thomas Aquinas explains, "refers to Christ himself, who is called 'new man' because of the new form his conception took, ...the newness of the grace which he extends ..., and the new commandment which he brings" (Commentary on Eph, ad loc.).

By taking human nature and bringing about our redemption, the Son of God has become the cause of salvation for all, without any distinction between Jew and Greek, slave and free, male and female (cf. Gal 3:28): only through Christ's grace can peace be achieved and all differences overcome. Pope John XXIII explains this in his encyclical Pacem In Terris: peace is "such a noble and elevated task that human resources, even though inspired by the most praiseworthy goodwill, cannot bring it to realization alone. In order that human society may reflect as faithfully as possible the Kingdom of God, help from on high is necessary. For this reason, during these sacred days our supplication is raised with greater fervor towards him who by his painful passion and death overcame sin--the root of discord and the source of sorrows and inequalities--and by his blood reconciled mankind to the Eternal Father: 'For he is our peace, who has made us both one'."

16. Through his death on the cross, Jesus Christ reestablishes man's friendship with God, which sin had destroyed. Pope John Paul suggests that "With our eyes fixed on the mystery of Golgotha we should be reminded always of that 'vertical' dimension of division and reconciliation concerning the relationship between man and God, a dimension which in the eyes of faith always prevails over the 'horizontal' dimension, that is to say, over the reality of division between people and the need for reconciliation between them. For we know that reconciliation between people is and can only be the fruit of the redemptive act of Christ, who died and rose again to conquer the kingdom of sin, to reestablish the covenant with God and thus break down the dividing wall which sin had raised up between people" (Reconciliatio Et Paenitentia, 7). Redemption therefore brings about our reconciliation with God (cf. Rom 5:10-2 Cor 5:18) and it affects everyone, Gentiles as well as Jews, and all creation (cf. Col 1:20). This reconciliation is achieved in the physical body of Christ sacrificed on the cross (cf. Col 1:22) and also in his mystical body, in which Christ convokes and assembles all whom he has reconciled with God by his redemptive sacrifice (cf. 1 Cor 12:13ff). The words "in one body" can be taken in two senses--as referring to Christ's physical body on the cross and to his mystical body, the Church.

The sacrifice of the body and blood of Christ, "the memorial of the death and resurrection of the Lord, in which the Sacrifice of the cross is forever perpetuated, is the summit and the source of all worship and Christian life. By means of it the unity of the body of Christ is signified and brought about, and the building up of the body of Christ is perfected" (Code of Canon Law, can. 897).

18. Prior to Christ's coming, man was excluded from the Father's house, living like a slave rather than a son (cf. Gal 4:1-5). But in the fullness of time God sent his Son to give us the spirit of sonship that enables us to call God our Father (cf. note on Rom 8:15-17).

"The way that leads to the throne of grace would be closed to sinners had Christ not opened the gate. That is what he does: he opens the gate, leads us to the Father, and by the merits of his passion obtains from the Father forgiveness of our sins and all those graces God bestows on us" (St Alphonsus, Thoughts on the Passion, 10, 4).

Here we see the part played by the Holy Spirit in the work of salvation decreed by the Father and carried out by the Son. The words "in one Spirit", as well as identifying the access route to the Father, also imply two basic facts: on the one hand, that the mysterious union which binds Christians together is caused by the action of the Holy Spirit who acts in them; on the other, that this same Holy Spirit, inseparable from the Son (and from the Father) because they constitute the same divine nature, is always present and continually active in the Church, the mystical body of Christ. "When the work which the Father gave the Son to do on earth (cf. In 17:4) was accomplished, the Holy Spirit was sent on the day of Pentecost in order that he might continually sanctify the Church, and that, consequently, those who believe might have access through Christ in one Spirit to the Father (cf. Eph 2:18). [...] Hence the universal Church is seen to be 'a people brought into unity from the unity of the Father, the Son and the Holy Spirit' (cf. St Cyprian, De Oratione Dominica, 23)" (Vatican II, Lumen Gentium, 4).

Christ has brought about salvation, and, to enable all to appropriate that salvations he calls them to form part of his body, which is the Church. The Holy Spirit is, as it were, the soul of this mystical body; it is he who gives it life and unites all its members. "If Christ is the head of the Church, the Holy Spirit is its soul: 'As the soul is in our body, so the Holy Spirit is in the body of Christ, that is, the Church' (St Augustine, "Sermon 187")" (Leo XIII, Divinum Illud Munus, 8). The Holy Spirit is inseparably united to the Church, for St Irenaeus says, "where the Church is, there is the Spirit of God; and where the Spirit of God is, there is the Church and the fullness of grace" (Against Heresies, III, 24).

From: Mark 6:30-34

The Apostles Return
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[30] The Apostles returned to Jesus, and told Him all that they had done and taught. [31] And He said to them, "Come away by yourselves to a lonely place, and rest a while." For many were coming and going, and they had no leisure even to eat. [32] And they went away in the boat to a lonely place by themselves.

[33] Now many saw them going, and knew them, and they ran there on foot from the towns, and got there ahead of them. [34] As He landed He saw a great throng, and He had compassion on them, because they were like sheep without a shepherd; and He began to teach them many things.

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

30-31. We can see here the intensity of Jesus' public ministry. Such was His dedication to souls that St. Mark twice mentions that the disciples did not even have time to eat (cf. Mark 3:20). A Christian should be ready to sacrifice his time and even his rest in the service of the Gospel. This attitude of availability will lead us to change our plans whenever the good of souls so requires.

But Jesus also teaches us here to have common sense and not to go to such extremes that we physically cannot cope: "The Lord makes His disciples rest, to show those in charge that people who work or preach cannot do so without breaks" (St. Bede, In Marci Evangelium Expositio, in loc.). "He who pledges himself to work for Christ should never have a free moment, because to rest is not to do nothing: it is to relax in activities which demand less effort" (St J. Escriva, The Way, 357).

34. Our Lord had planned a period of rest, for Himself and His disciples, from the pressures of the apostolate (Mark 6:31-32). And He has to change His plans because so many people come, eager to hear Him speak. Not only is He not annoyed with them: He feels compassion on seeing their spiritual need. "My people are destroyed for lack of knowledge" (Hosea 4:6). They need instruction and our Lord wants to meet this need by preaching to them. "Jesus is moved by hunger and sorrow, but what moves Him most is ignorance" (St J. Escriva, Christ Is Passing By, 109).

Daily Word for Reflection—Navarre Bible Commentary

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Readings at Mass

I will gather together the remnant of my flock and raise up shepherds for them

Christ Jesus is the peace between us

They were like sheep without a shepherd

Catena Aurea by St. Thomas Aguinas

Mark CHAP. 6

Saint of the Day

Jul 18 - St Hedwig (1374-1399) Polish queen