Catholic Caucus: Daily Mass Readings 31-Jan-2022; Saint John Bosco, Priest

Universalis/Jerusalem Bible ^

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Jan 31, 2022

Saint John Bosco, Priest on Monday of week 4 in Ordinary Time



St. John Bosco Church, Makati City, the Philippines

Readings at Mass

Liturgical Colour: White.

Readings for the feria

Readings for the memorial

These are the readings for the feria

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First reading

2 Samuel 15:13-14,30,16:5-13 ©

David flees Absalom and is cursed by Shimei

A messenger came to tell David, ‘The hearts of the men of Israel are now with Absalom.’ So David said to all his officers who were with him in Jerusalem, ‘Let us be off, let us fly, or we shall never escape from Absalom. Leave as quickly as you can in case he mounts a surprise attack and worsts us and puts the city to the sword.’

  David then made his way up the Mount of Olives, weeping as he went, his head covered and his feet bare. And all the people with him had their heads covered and made their way up, weeping as they went.

  As David was reaching Bahurim, out came a man of the same clan as Saul’s family. His name was Shimei son of Gera, and as he came he uttered curse after curse and threw stones at David and at all King David’s officers, though the whole army and all the champions flanked the king right and left. The words of his curse were these, ‘Be off, be off, man of blood, scoundrel! the Lord has brought on you all the blood of the House of Saul whose sovereignty you have usurped; and the Lord has transferred that same sovereignty to Absalom your son. Now your doom has overtaken you, man of blood that you are.’ Abishai son of Zeruiah said to the king, ‘Is this dead dog to curse my lord the king? Let me go over and cut his head off.’ But the king replied, ‘What business is it of mine and yours, sons of Zeruiah? Let him curse. If the Lord said to him, “Curse David,” what right has anyone to say, “Why have you done this?”’ David said to Abishai and all his officers, ‘Why, my own son, sprung from my body, is now seeking my life; so now how much the more this Benjaminite? Let him curse on if the Lord has told him to. Perhaps the Lord will look on my misery and repay me with good for his curse today.’ So David and his men went on their way.

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Responsorial Psalm	Psalm 3:2-8 ©

Arise, Lord; save me, my God.

How many are my foes, O Lord!

  How many are rising up against me!

How many are saying about me:

  ‘There is no help for him in God.’

Arise, Lord; save me, my God.

But you, Lord, are a shield about me,

  my glory, who lift up my head.

I cry aloud to the Lord.

  He answers from his holy mountain.

Arise, Lord; save me, my God.

I lie down to rest and I sleep.

  I wake, for the Lord upholds me.

I will not fear even thousands of people

  who are ranged on every side against me.

Arise, Lord; save me, my God.

Arise, Lord; save me, my God.

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Gospel Acclamation	Jn17:17

Alleluia, alleluia!

Your word is truth, O Lord:

consecrate us in the truth.

Alleluia!

Or:	Lk7:16

Alleluia, alleluia!

A great prophet has appeared among us;

God has visited his people.

Alleluia!

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Gospel	Mark 5:1-20 ©

The Gadarene swine

Jesus and his disciples reached the country of the Gerasenes on the other side of the lake, and no sooner had Jesus left the boat than a man with an unclean spirit came out from the tombs towards him. The man lived in the tombs and no one could secure him any more, even with a chain; because he had often been secured with fetters and chains but had snapped the chains and broken the fetters, and no one had the strength to control him. All night and all day, among the tombs and in the mountains, he would howl and gash himself with stones. Catching sight of Jesus from a distance, he ran up and fell at his feet and shouted at the top of his voice, ‘What do you want with me, Jesus, son of the Most High God? Swear by God you will not torture me!’ – for Jesus had been saying to him, ‘Come out of the man, unclean spirit.’ ‘What is your name?’ Jesus asked. ‘My name is legion,’ he answered ‘for there are many of us.’ And he begged him earnestly not to send them out of the district.

  Now there was there on the mountainside a great herd of pigs feeding, and the unclean spirits begged him, ‘Send us to the pigs, let us go into them.’ So he gave them leave. With that, the unclean spirits came out and went into the pigs, and the herd of about two thousand pigs charged down the cliff into the lake, and there they were drowned. The swineherds ran off and told their story in the town and in the country round about; and the people came to see what had really happened. They came to Jesus and saw the demoniac sitting there, clothed and in his full senses – the very man who had had the legion in him before – and they were afraid. And those who had witnessed it reported what had happened to the demoniac and what had become of the pigs. Then they began to implore Jesus to leave the neighbourhood. As he was getting into the boat, the man who had been possessed begged to be allowed to stay with him. Jesus would not let him but said to him, ‘Go home to your people and tell them all that the Lord in his mercy has done for you.’ So the man went off and proceeded to spread throughout the Decapolis all that Jesus had done for him. And everyone was amazed.

Continue

These are the readings for the memorial

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First reading

Philippians 4:4-9 ©

If there is anything you need, pray for it.

I want you to be happy, always happy in the Lord; I repeat, what I want is your happiness. Let your tolerance be evident to everyone: the Lord is very near.

  There is no need to worry; but if there is anything you need, pray for it, asking God for it with prayer and thanksgiving, and that peace of God, which is so much greater than we can understand, will guard your hearts and your thoughts, in Christ Jesus. Finally, brothers, fill your minds with everything that is true, everything that is noble, everything that is good and pure, everything that we love and honour, and everything that can be thought virtuous or worthy of praise. Keep doing all the things that you learnt from me and have been taught by me and have heard or seen that I do. Then the God of peace will be with you.

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Responsorial Psalm

Psalm 102(103):1-4,8-9,13-14,17-18 ©

My soul, give thanks to the Lord.

My soul, give thanks to the Lord

  all my being, bless his holy name.

My soul, give thanks to the Lord

  and never forget all his blessings.

My soul, give thanks to the Lord.

It is he who forgives all your guilt,

  who heals every one of your ills,

who redeems your life from the grave,

  who crowns you with love and compassion.

My soul, give thanks to the Lord.

The Lord is compassion and love,

  slow to anger and rich in mercy.

His wrath will come to an end;

  he will not be angry for ever.

My soul, give thanks to the Lord.

As a father has compassion on his sons,

  the Lord has pity on those who fear him;

for he knows of what we are made,

  he remembers that we are dust.

My soul, give thanks to the Lord.

But the love of the Lord is everlasting

  upon those who hold him in fear;

his justice reaches out to children’s children

  when they keep his covenant in truth,

  when they keep his will in their mind.

My soul, give thanks to the Lord.

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Gospel Acclamation	Mt23:11,12

Alleluia, alleluia!

The greatest among you must be your servant, says the Lord:

the man who humbles himself will be exalted.

Alleluia!

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Gospel	Matthew 18:1-5 ©

Unless you become like little children you will not enter the kingdom of heaven

The disciples came to Jesus and said, ‘Who is the greatest in the kingdom of heaven?’ So he called a little child to him and set the child in front of them. Then he said, ‘I tell you solemnly, unless you change and become like little children you will never enter the kingdom of heaven. And so, the one who makes himself as little as this little child is the greatest in the kingdom of heaven.

  ‘Anyone who welcomes a little child like this in my name welcomes me.’

The readings on this page are from the Jerusalem Bible, which is used at Mass in most of the English-speaking world. The New American Bible readings, which are used at Mass in the United States, are available in the Universalis apps, programs and downloads.

You can also view this page with the Gospel in Greek and English.

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

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KEYWORDS: catholic; mk5; ordinarytime; prayer;

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Prayer thread for Salvation's recovery

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Mark
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Mark 5
1.	AND they came over the strait of the sea into the country of the Gerasens.	Et venerunt trans fretum maris in regionem Gerasenorum.	και ηλθον εις το περαν της θαλασσης εις την χωραν των γαδαρηνων
2.	And as he went out of the ship, immediately there met him out of the monuments a man with an unclean spirit,	Et exeunti ei de navi, statim occurrit de monumentis homo in spiritu immundo,	και εξελθοντι αυτω εκ του πλοιου ευθεως απηντησεν αυτω εκ των μνημειων ανθρωπος εν πνευματι ακαθαρτω
3.	Who had his dwelling in the tombs, and no man now could bind him, not even with chains.	qui domicilium habebat in monumentis, et neque catenis jam quisquam poterat eum ligare :	ος την κατοικησιν ειχεν εν τοις μνημασιν και ουτε αλυσεσιν ουδεις εδυνατο αυτον δησαι
4.	For having been often bound with fetters and chains, he had burst the chains, and broken the fetters in pieces, and no one could tame him.	quoniam sæpe compedibus et catenis vinctus, dirupisset catenas, et compedes comminuisset, et nemo poterat eum domare :	δια το αυτον πολλακις πεδαις και αλυσεσιν δεδεσθαι και διεσπασθαι υπ αυτου τας αλυσεις και τας πεδας συντετριφθαι και ουδεις αυτον ισχυεν δαμασαι
5.	And he was always day and night in the monuments and in the mountains, crying and cutting himself with stones.	et semper die ac nocte in monumentis, et in montibus erat, clamans, et concidens se lapidibus.	και δια παντος νυκτος και ημερας εν τοις ορεσιν και εν τοις μνημασιν ην κραζων και κατακοπτων εαυτον λιθοις
6.	And seeing Jesus afar off, he ran and adored him.	Videns autem Jesum a longe, cucurrit, et adoravit eum :	ιδων δε τον ιησουν απο μακροθεν εδραμεν και προσεκυνησεν αυτω
7.	And crying with a loud voice, he said: What have I to do with thee, Jesus the Son of the most high God? I adjure thee by God that thou torment me not.	et clamans voce magna dixit : Quid mihi et tibi, Jesu Fili Dei altissimi ? adjuro te per Deum, ne me torqueas.	και κραξας φωνη μεγαλη ειπεν τι εμοι και σοι ιησου υιε του θεου του υψιστου ορκιζω σε τον θεον μη με βασανισης
8.	For he said unto him: Go out of the man, thou unclean spirit.	Dicebat enim illi : Exi spiritus immunde ab homine.	ελεγεν γαρ αυτω εξελθε το πνευμα το ακαθαρτον εκ του ανθρωπου
9.	And he asked him: What is thy name? And he saith to him: My name is Legion, for we are many.	Et interrogabat eum : Quod tibi nomen est ? Et dicit ei : Legio mihi nomen est, quia multi sumus.	και επηρωτα αυτον τι σοι ονομα και απεκριθη λεγων λεγεων ονομα μοι οτι πολλοι εσμεν
10.	And he besought him much, that he would not drive him away out of the country.	Et deprecabatur eum multum, ne se expelleret extra regionem.	και παρεκαλει αυτον πολλα ινα μη αυτους αποστειλη εξω της χωρας
11.	And there was there near the mountain a great herd of swine, feeding.	Erat autem ibi circa montem grex porcorum magnus, pascens.	ην δε εκει προς τω ορει αγελη χοιρων μεγαλη βοσκομενη
12.	And the spirits besought him, saying: Send us into the swine, that we may enter into them.	Et deprecabantur eum spiritus, dicentes : Mitte nos in porcos ut in eos introëamus.	και παρεκαλεσαν αυτον παντες οι δαιμονες λεγοντες πεμψον ημας εις τους χοιρους ινα εις αυτους εισελθωμεν
13.	And Jesus immediately gave them leave. And the unclean spirits going out, entered into the swine: and the herd with great violence was carried headlong into the sea, being about two thousand, and were stifled in the sea.	Et concessit eis statim Jesus. Et exeuntes spiritus immundi introierunt in porcos : et magno impetu grex præcipitatus est in mare ad duo millia, et suffocati sunt in mari.	και επετρεψεν αυτοις ευθεως ο ιησους και εξελθοντα τα πνευματα τα ακαθαρτα εισηλθον εις τους χοιρους και ωρμησεν η αγελη κατα του κρημνου εις την θαλασσαν ησαν δε ως δισχιλιοι και επνιγοντο εν τη θαλασση
14.	And they that fed them fled, and told it in the city and in the fields. And they went out to see what was done:	Qui autem pascebant eos, fugerunt, et nuntiaverunt in civitatem et in agros. Et egressi sunt videre quid esset factum :	οι δε βοσκοντες τους χοιρους εφυγον και ανηγγειλαν εις την πολιν και εις τους αγρους και εξηλθον ιδειν τι εστιν το γεγονος
15.	And they came to Jesus, and they see him that was troubled with the devil, sitting, clothed, and well in his wits, and they were afraid.	et veniunt ad Jesum : et vident illum qui a dæmonio vexabatur, sedentem, vestitum, et sanæ mentis, et timuerunt.	και ερχονται προς τον ιησουν και θεωρουσιν τον δαιμονιζομενον καθημενον και ιματισμενον και σωφρονουντα τον εσχηκοτα τον λεγεωνα και εφοβηθησαν
16.	And they that had seen it, told them, in what manner he had been dealt with who had the devil; and concerning the swine.	Et narraverunt illis, qui viderant, qualiter factum esset ei qui dæmonium habuerat, et de porcis.	διηγησαντο δε αυτοις οι ιδοντες πως εγενετο τω δαιμονιζομενω και περι των χοιρων
17.	And they began to pray him that he would depart from their coasts.	Et rogare cœperunt eum ut discederet de finibus eorum.	και ηρξαντο παρακαλειν αυτον απελθειν απο των οριων αυτων
18.	And when he went up into the ship, he that had been troubled with the devil, began to beseech him that he might be with him.	Cumque ascenderet navim, cœpit illum deprecari, qui a dæmonio vexatus fuerat, ut esset cum illo,	και εμβαντος αυτου εις το πλοιον παρεκαλει αυτον ο δαιμονισθεις ινα η μετ αυτου
19.	And he admitted him not, but saith to him: Go into thy house to thy friends, and tell them how great things the Lord hath done for thee, and hath had mercy on thee.	et non admisit eum, sed ait illi : Vade in domum tuam ad tuos, et annuntia illis quanta tibi Dominus fecerit, et misertus sit tui.	ο δε ιησους ουκ αφηκεν αυτον αλλα λεγει αυτω υπαγε εις τον οικον σου προς τους σους και αναγγειλον αυτοις οσα σοι ο κυριος πεποιηκεν και ηλεησεν σε
20.	And he went his way, and began to publish in Decapolis how great things Jesus had done for him: and all men wondered.	Et abiit, et cœpit prædicare in Decapoli, quanta sibi fecisset Jesus : et omnes mirabantur.	και απηλθεν και ηρξατο κηρυσσειν εν τη δεκαπολει οσα εποιησεν αυτω ο ιησους και παντες εθαυμαζον

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Catena Aurea by St. Thomas Aguinas

Mark CHAP. 5

5:1–20

1. And they came over unto the other side of the sea, into the country of the Gadarenes.

2. And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit,

3. Who had his dwelling among the tombs; and no man could bind him, no, not with chains:

4. Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any man tame him.

5. And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones.

6. But when he saw Jesus afar off, he ran and worshipped him,

7. And cried with a loud voice, and said, What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God, that thou torment me not.

8. For he said unto him, Come out of the man, thou unclean spirit.

9. And he asked him, What is thy name? And he answered, saying, My name is Legion: for we are many.

10. And he besought him much that he would not send them away out of the country.

11. Now there was nigh unto the mountains a great herd of swine feeding.

12. And all the devils besought him, saying, Send us into the swine, that we may enter into them.

13. And forthwith Jesus gave them leave. And the unclean spirits went out, and entered into the swine: and the herd ran violently down a steep place into the sea, (they were about two thousand;) and were choked in the sea.

14. And they that fed the swine fled, and told it in the city, and in the country. And they went out to see what it was that was done.

15. And they come to Jesus, and see him that was possessed with the devil, and had the legion, sitting, and clothed, and in his right mind: and they were afraid.

16. And they that saw it told them how it befell to him that was possessed with the devil, and also concerning the swine.

17. And they began to pray him to depart out of their coasts.

18. And when he was come into the ship, he that had been possessed with the devil prayed him that he might be with him.

19. Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee.

20. And he departed, and began to publish in Decapolis how great things Jesus had done for him: and all men did marvel.

THEOPHYLACT. Those who were in the ship enquired among themselves, What manner of man is this? and now it is made known Who He is by the testimony of His enemies. For the demoniac came up confessing that He was the Son of God. Proceeding to which circumstance the Evangelist says, And they came over unto the other side, &c.

BEDE. (in Marc. 2, 21) Geraza is a noted town of Arabia, across the Jordan, near mount Galaad, which the tribe of Manasseh held, not far from the lake of Tiberias, into which the swine were precipitated.

PSEUDO-CHRYSOSTOM. (Vict. Ant. e Cat. in Marc.) Nevertheless the exact reading contains neither Gadarenes, nor Gerasines, but Gergesenes. For Gadara is a city of Judæa, which has no sea at all about it; and Geraza is a city of Arabia, having neither lake nor sea near it. And that the Evangelists may not be thought to have spoken so manifest a falsehood, well acquainted as they were with the parts around Judæa, Gergese, from which come the Gergesenes, was an ancient city, now called Tiberias, around which is situated a considerable laket. It continues, And when he was come out of the ship, immediately there met him, &c.

AUGUSTINE. (de Con. Evan. 2. 24) Though Matthew says that there were two, Mark and Luke mention one, that you may understand that one of them was a more illustrious person, concerning whose state that country was much afflicted.

CHRYSOSTOM. (Vict. Ant. e Cat. in Marc. et v. Chrys. Hom. in Matt. 28) Or else, Mark and Luke relate what was most worthy of compassion, and for this reason they put down more at length what had happened to this man; for there follows, no man could bind him, no, not with chains. They therefore simply said, a man possessed of a devil, without taking heed to the number; or else, that he might shew the greater virtue in the Worker; for He who had cured one such, might cure many others. Nor is there any discrepancy shewn here, for they did not say that there was one alone, for then they would have contradicted Matthew. Now devils dwelt in tombs, wishing to convey a false opinion to many, that the souls of the dead were changed to devils.

GREGORY OF NYSSA. (non occ.) Now the assembly of the devils had prepared itself to resist the Divine power. But when He was approaching Who had power over all things, they proclaim aloud His eminent virtue. Wherefore there follows, But when he saw Jesus afar off, he ran and worshipped him, saying, &c.

CYRIL OF ALEXANDRIA. (non occ.) See how the devil is divided between two passions, fear and audacity; he hangs back and prays, as if meditating a question; he wishes to know what he had to do with Jesus, as though he would say, Do you cast me out from men, who are mine?

BEDE. (ubi sup.) And how great is the impiety of the Jews, to say that He cast out devils by the prince of the devils, when the very devils confess that they have nothing in common with Him.

CHRYSOSTOM. (Vict. Ant. e Cat. in Marc. et v. Chrys. Hom. in Matt. 28) Then praying to Him, he subjoins, I adjure thee by God, that thou torment me not. For he considered being cast out to be a torment, or else he was also invisibly tortured. For however bad the devils are, they know that there awaits them at last a punishment for their sins; but that the time of their last punishment was not yet come, they full well knew, especially as they were permitted to mix among men. But because Christ had come upon them as they were doing such dreadful deeds, they thought that, such was the heinousness of their crimes, He would not wait for the last times, to punish them; for this reason they beg that they may not be tormented.

BEDE. (ubi sup.) For it is a great torment for a devil to cease to hurt a man, and the more severely he possesses him, the more reluctantly he lets him go. For it goes on, For he said unto him, Come out of the man, thou unclean spirit.

CYRIL OF ALEXANDRIA. (non occ.) Consider the unconquerable power of Christ; He makes Satan shake, for to him the words of Christ are fire and flame; as the Psalmist says, The mountains melted at the presence of the Lord, (Ps. 97:5) that is, great and proud powers. There follows, And he asked him, What is thy name?

THEOPHYLACT. The Lord indeed asks, not that He Himself required to know, but that the rest might know that there was a multitude of devils dwelling in him.

PSEUDO-CHRYSOSTOM. (Vict. Ant. e Cat. in Marc.) Lest he should not be believed, if He affirmed there were many, He wishes that they themselves should confess it; wherefore there follows, And he saith unto him, Legion, for we are many. He gives not a fixed number, but a multitude, for such accuracy in the number would not help us to understand it.

BEDE. (ubi sup.) But by the public declaration of the scourge which the madman suffered, the virtue of the Healer appears more gracious. And even the priests of our time, who know how to cast out devils by the grace of exorcism, are wont to say that the sufferers cannot be cured at all, unless they in confession openly declare, as far as they are able to know, what they have suffered from the unclean spirits in sight, in hearing, in taste, in touch, or any other sense of body or soul, whether awake or asleep. It goes on, And he besought him much that he would not send them away out of the country.

PSEUDO-CHRYSOSTOM. (Vict. Ant. e Cat. in Marc.) Luke, however, says, into the abyss. (Luke 8:3.) For the abyss is the separation of this world, for devils deserve to be sent into outer darkness, prepared for the devil and his angels. This Christ might have done, but He allowed them to remain in this world, lest the absence of a tempter should deprive men of the crown of victory.

THEOPHYLACT. Also that by fighting with us, they may make us more expert. It goes on, Now there was there about the mountain a great herd of swine feeding.

AUGUSTINE. (de Con. Evan. ii. 24) What Mark here says, that the herd was about the mountain, and what Luke calls on the mountain, are by no means inconsistent. For the herd of swine was so large, that some part were on the mountain, the rest around it. It goes on: And the devils besought him, saying, Send us into the swine, that we may enter into them.

REMIGIUS. (v. Aur. Cat. in Matt p. 327) The devils entered not into the swine of their own will, but their asking for this concession, was, that it might be shewn that they cannot hurt men without Divine permission. They did not ask to be sent into men, because they saw that He, by whose power they were tortured, bore a human form. Nor did they desire to be sent into the flocks, for they are clean animals offered up in the temple of God. But they desired to be sent into the swine, because no animal is more unclean than a hog, and devils always delight in filthiness. It goes on: And forthwith Jesus gave them leave.

BEDE. (ubi sup.) And He gave them leave, that by the killing of the swine, the salvation of men might be furthered.

PSEUDO-CHRYSOSTOM. (Vict. Ant. e Cat. in Marc.) He wished to shew publicly the fury which devils entertain against men, and that they would inflict much worse things upon men, if they were not hindered by Divine power; because, again, His compassion would not allow this to be shewn on men, He permitted them to enter into the swine, that on them the fury and power of the devils might be made known. There follows: And the unclean spirits went out.

TITUS BOSTRENSIS. But the herdsmen also took to flight, lest they should perish with the swine, and spread the same fear amongst the inhabitants of the town. Wherefore there follows: And they that fed them, &c. The necessity of their loss, however, brought these men to the Saviour; for frequently when God makes men suffer loss in their possessions, he confers a benefit on their souls. Wherefore it goes on: And they came to Jesus, and see him that was tormented by the devil, &c. that is, at the feet of Him from whom he had obtained health; a man, whom before, not even chains could bind, clothed and in his right mind, though he used to be continually naked; and they were amazed; wherefore it says, And they were afraid. This miracle then they find out partly by sight, partly by words; wherefore there follows: And they that saw it told them.

THEOPHYLACT. But amazed at the miracle, which they had heard, they were afraid, and for this reason they beseech him to depart out of their borders; which is expressed in what follows: And they began to pray him to depart out of their coasts; for they feared lest some time or other they should suffer a like thing: for, saddened at the loss of their swine, they reject the presence of the Saviour.

BEDE. (ubi sup.) Or else, conscious of their own frailty, they judged themselves unworthy of the presence of the Lord. It goes on: And when he was going to the ship, he that had been tormented, &c.

THEOPHYLACT. For he feared lest some time or other the devils should find him, and enter into him a second time. But the Lord sends him back to his house, intimating to him, that though He Himself was not present, yet His power would keep him; at the same time also that he might be of use in the healing of others; wherefore it goes on: And he did not suffer him, and saith unto him, Go home to thy friends, &c. See the humility of the Saviour. He said not, Proclaim all things which I have done to you, but, all that the Lord hath done; do thou also, when thou hast done any good thing, take it not to thyself, but refer it to God.

CHRYSOSTOM. (non occ.) But although he bade others, whom he healed, to tell it to no one, he nevertheless fitly bids this one proclaim it, since all that region, being possessed by devils, remained without God.

THEOPHYLACT. (non occ.) He therefore began to proclaim it, and all wonder, which is that which follows: And he began to publish.

BEDE. (ubi sup.) Mystically, however, Gerasa or Gergese, as some read it, is interpreted casting out a dweller or a stranger approaching, because the people of the Gentiles both expelled the enemy from the heart, and he who was afar off is made near.

PSEUDO-JEROME. Here again the demoniac is the people of the Gentiles, in a most hopeless case, bound neither by the law of nature, nor of God, nor by human fear.

BEDE. (ubi sup.) Who dwelt in the tombs, because they delighted in dead works, that is, in sins; who were ever raging night and day, because whether in prosperity or in adversity, they were never free from the service of malignant spirits: again, by the foulness of their works, they lay as it were in the tombs, in their lofty pride, they wandered over the mountains, by words of most hardened infidelity, they as it were cut themselves with stones. But he said, My name is Legion, because the Gentile people were enslaved to divers idolatrous forms of worship. Again, that the unclean spirits going out from man enter into swine, which they cast headlong into the sea, implies that now that the people of the Gentiles are freed from the empire of demons, they who have not chosen to believe in Christ, work sacrilegious rites in hidden places.

THEOPHYLACT. Or by this it is signified that devils enter into those men, who live like swine, rolling themselves in the slough of pleasure; they drive them headlong into the sea down the precipice of perdition, into the sea of an evil life where they are choked.

PSEUDO-JEROME. Or they are choked in hell without any touch of mercy by the rushing on of an early death; which evils many persons thus avoid, for by the scourging of the fool, the wise is made more prudent.

BEDE. (ubi sup.) But that the Lord did not admit him, though he wished to be with Him, signifies, that every one after the remission of his sins should remember that he must work to obtain a good conscience, and serve the Gospel for the salvation of others, that at last he may rest in Christ.

GREGORY. (Mor. 6, 37) For when we have perceived ever so little of the Divine knowledge, we are at once unwilling to return to human affairs, and seek for the quiet of contemplation; but the Lord commands that the mind should first toil hard at its work, and afterwards should refresh itself with contemplation.

PSEUDO-JEROME. But the man who is healed preached in Decapolis, where the Jews, who hang on the letter of the Decalogue, are being turned away from the Roman rule.

Catena Aurea Mark 5

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From an unidentified manuscript

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Saint John Bosco’s Story

John Bosco’s theory of education could well be used in today’s schools. It was a preventive system, rejecting corporal punishment and placing students in surroundings removed from the likelihood of committing sin. He advocated frequent reception of the sacraments of Penance and Holy Communion. He combined catechetical training and fatherly guidance, seeking to unite the spiritual life with one’s work, study and play.

Encouraged during his youth in Turin to become a priest so he could work with young boys, John was ordained in 1841. His service to young people started when he met a poor orphan in Turin, and instructed him in preparation for receiving Holy Communion. He then gathered young apprentices and taught them catechism.

After serving as chaplain in a hospice for working girls, Don Bosco opened the Oratory of St. Francis de Sales for boys. Several wealthy and powerful patrons contributed money, enabling him to provide two workshops for the boys, shoemaking and tailoring.

By 1856, the institution had grown to 150 boys and had added a printing press for publication of religious and catechetical pamphlets. John’s interest in vocational education and publishing justify him as patron of young apprentices and Catholic publishers.

John’s preaching fame spread and by 1850 he had trained his own helpers because of difficulties in retaining young priests. In 1854, he and his followers informally banded together, inspired by Saint Francis de Sales.

With Pope Pius IX’s encouragement, John gathered 17 men and founded the Salesians in 1859. Their activity concentrated on education and mission work. Later, he organized a group of Salesian Sisters to assist girls.

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Reflection

John Bosco educated the whole person—body and soul united. He believed that Christ’s love and our faith in that love should pervade everything we do—work, study, play. For John Bosco, being a Christian was a full-time effort, not a once-a-week, Mass-on-Sunday experience. It is searching and finding God and Jesus in everything we do, letting their love lead us. Yet, because John realized the importance of job-training and the self-worth and pride that come with talent and ability, he trained his students in the trade crafts, too.

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Saint John Bosco is a Patron Saint of:

Boys
Editors
Educators/Teachers
Youth

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franciscanmedia.org

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NAVARRE BIBLE COMMENTARY (RSV)

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

From: 2 Samuel 15:13-14, 30; 16-5-13

David's Flight
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[13] And a messenger came to David, saying, "The hearts of the men of Israel have gone after Absalom." [14] Then David said to all his servants who were with him at Jerusalem, "Arise, and let us flee; or else there will be no escape for us from Absalom; go in haste, lest he overtake us quickly, and bring down evil upon us, and smite the city with the edge of the sword."

Hushai Undertakes to Work for David
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[30] But David went up the ascent of the Mount of Olives, weeping as he went, barefoot and with his head covered; and all the people who were with him covered their heads, and they went up, weeping as they went.

Shimel Curses David
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[5] When King David came to Bahurim, there came out a man of the family of the house of Saul, whose name was Shime-i, the son of Gera; and as he came he cursed continually. [6] And he threw stones at David, and at all the servants of King David; and all the people and all the mighty men were on his right hand and on his left. [7] And Shime-i said as he cursed, "Begone, begone, you man of blood, you worthless fellow! [8] The LORD has avenged upon you all the blood of the house of Saul, in whose place you have reigned; and the LORD has given the kingdom into the hand of your son Absalom. See, your ruin is on you; for you are a man of blood."

[9] Then Abishai the son of Zeruiah said to the king, "Why should this dead dog curse my lord the king? Let me go over and take off his head." [10] But the king said, "What have I to do with you, you sons of Zeruiah? If he is cursing because the LORD has said to him, 'Curse David,' who then shall say, 'Why have you done so?'"And David said to Abishai and to all his servants, "Behold, my own son seeks my life; how much more now may this Benjaminite! Let him alone, and let him curse; for the LORD has bidden him. [12] It may be that the LORD will look upon my affliction, and that the LORD will repay me with good for this cursing of me today." [13] So David and his men went on the road, while Shime-i went along on the hillside opposite him and cursed as he went, and threw stones at him and flung dust.

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Commentary:

15:13-17. Faced with the imminent arrival of his usurping son, David takes flight. In a poignant scene he processes out of the city, as if accepting that God's plan includes Absalom's revolt. He does not want to delay, in case that should put the city itself at risk (v. 14). David's original conquest of the city was a sign of God's protection; now it most seem as though God has abandoned him. The humbled king leaves on foot (15:30) but he cherishes the hope that the city will remain the royal capital: he has left his concubines in the palace and they will look after it for whomever the Lord chooses to be its master.

Although this is humiliating flight, David is consoled by unconditional support from certain quarters (vv. 18, 23). He stops at the last house to bid farewell to the city he founded.

15:24-37. The ark must stay in Jerusalem, the religious capital, as a sign that the Lord will continue to protect its inhabitants and the rightful king, whoever he may be. David hopes to return to the ark if he still finds favor with the Lord. Even though David knows that leaving Jerusalem is a punishment from God (v. 26), he continues to act as king and he sends trusted men to the city to be his spies and report back on the position there (v. 28). Meanwhile he loses some adherents, including the treacherous Ahithophel (v. 31), and gains better ones.

16:1-14. For David the flight from Jerusalem is a time of sorrow, although it serves to purify his soul. Not only does he have to abandon his beloved city; he is jeered and despised by many of his subjects. The first two persons who come out to meet him (Ziba and Shimei) are from the north and they serve to remind him that there are still supporters of Saul who hate him. Ziba, who has his own reasons for doing so, informs David that Mephibosheth, Jonathan's son and a man treated with deference at David's court (cf. 9:6-13), has gone over to Absalom. David takes a decision which will be moderated when he later discovers Mephibosheth's part in the plot not to have been so very serious (cf. 19:25-31). Shimei acts in a cowardly and disrespectful way towards David; but the king, instead of reacting with violence, accepts these humiliations as coming from God. Thus, his religious piety is growing and he is learning to accept his well-deserved punishment.

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From: Mark 5:1-20

The Gerasene Demoniac
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[1] They came to the other side of the sea, to the country of the Gerasenes. [2] And when He (Jesus) had come out of the boat, there met Him out of the tombs a man with an unclean spirit, [3] who lived among the tombs; and no one could bind him any more, even with a chain; [4] for he had often been bound with fetters and chains, but the chains he wrenched apart, and the fetters he broke in pieces; and no one had the strength to subdue him. [5] Night and day among the tombs and on the mountains he was always crying out, and bruising himself with stones. [6] And when he saw Jesus from afar, he ran and worshipped Him; [7] and crying out with a loud voice, he said, "What have You to do with me, Jesus, Son of the Most High God? I adjure You by God, do not torment me." [8] For He had said to him, "Come out of the man, you unclean spirit!" [9] And Jesus asked him, "What is your name?" He replied, "My name is Legion; for we are many." [10] And he begged Him eagerly not to send them out of the country. [11] Now a great herd of swine is feeding there on the hillside; [12] and they begged Him, "Send us to the swine, let us enter them." [13] So, He gave them leave. And the unclean spirits came out, and entered the swine; and the herd, numbering about two thousand, rushed down the steep bank into the sea, and were drowned in the sea.

[14] The herdsmen fled, and told it in the city and the country. And people came to see what it was that had happened. [15] And they came to see Jesus, and saw the demoniac sitting there, clothed and in his right mind, the man who had had the legion; and they were afraid. [16] And those who had seen it told what had happened to the demoniac and to the swine. [17] And they began to beg Jesus to depart from their neighborhood. [18] And as He was getting into the boat, the man who had been possessed with demons begged Him that he might be with Him. [19] But He refused, and said to him, "Go home to your friends, and tell them how much the Lord has done for you, and how He has had mercy on you." [20] And he went away and began to proclaim in the Decapolis how much Jesus had done for him; and all men marvelled.

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Commentary:

1-20. The inhabitants of Gerasa were mostly pagans, as one can gather from the fact that there was such a huge herd of swine there (which must have belonged to a number of different people). Jews were forbidden to raise pigs or eat pork (Leviticus 11:7).

This miracle emphasizes, once more, the existence of the devil and his influence over men's lives: if God permits it, the devil can harm not only humans but also animals. When Christ allows the demons to enter the swine, the malice of the demons becomes obvious: they are tormented at not being able to do men harm and therefore they ask Christ to let them, at least, inflict themselves on animals. This He does, in order to show that they would have the same effect on men as they have on these swine, if God did not prevent them.

Clearly it was not Jesus' intention to punish the owners of the swine by the loss of the herd: since they were pagans that were not subject to the precepts of the Jewish law. Rather, the death of the swine is visible proof that the demon has gone out of the possessed man.

Jesus permitted the loss of some material goods because these were of infinitely less value than the spiritual good involved in the cure of the possessed man.

15-20. Notice the different attitudes to Jesus Christ: the Gerasenes beg Him to go away; the man freed from the devil wants to stay with Him and follow Him. The inhabitants of Gerasa have had our Lord near them, they have seen His divine powers, but they are very self-centered: all they can think about is the material damage they have suffered through the loss of the herd; they do not realize the marvel Jesus has worked. Christ has invited them and offered them His grace but they do not respond: they reject Him. The man who has been cured wants to follow Jesus with the rest of His disciples but our Lord refuses; instead He gives him a task which shows Christ's unlimited compassion for all men, even for those who reject Him: the man is to stay in Gerasa and proclaim to the whole neighborhood what the Lord has done for him. Perhaps they will think again and realize who He is who has visited them, and escape from the sins their greed has led them to commit. These two attitudes are to be found whenever Christ passes by-- as are Jesus' mercy and continuous offer of grace: our Lord does not want the death of the sinner but rather that he should turn from his way and live (cf. Ezekiel 18:23).

20. The "Decapolis" or "country of the ten cities", among the more famous of which are Damascus, Philadelphia, Scythopolis, Gadara, Pella and Gerasa. The region was located to the east of the lake of Gennesaret and was inhabited mainly by pagans of Greek and Syrian origin. This territory came under the Roman governor of Syria.

Source: Daily Word for Reflection—Navarre Bible Commentary