Catholic Caucus: Daily Mass Readings 5-January-2023

John
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	John 1
43.	On the following day, he would go forth into Galilee, and he findeth Philip. And Jesus saith to him: Follow me.	In crastinam voluit exire in Galilæam, et invenit Philippum. Et dicit ei Jesus : Sequere me.	τη επαυριον ηθελησεν εξελθειν εις την γαλιλαιαν και ευρισκει φιλιππον και λεγει αυτω [ο ιησους] ακολουθει μοι
44.	Now Philip was of Bethsaida, the city of Andrew and Peter.	Erat autem Philippus a Bethsaida, civitate Andreæ et Petri.	ην δε ο φιλιππος απο βηθσαιδα εκ της πολεως ανδρεου και πετρου
45.	Philip findeth Nathanael, and saith to him: We have found him of whom Moses in the law, and the prophets did write, Jesus the son of Joseph of Nazareth.	Invenit Philippus Nathanaël, et dicit ei : Quem scripsit Moyses in lege, et prophetæ, invenimus Jesum filium Joseph a Nazareth.	ευρισκει φιλιππος τον ναθαναηλ και λεγει αυτω ον εγραψεν μωσης εν τω νομω και οι προφηται ευρηκαμεν ιησουν τον υιον του ιωσηφ τον απο ναζαρετ
46.	And Nathanael said to him: Can any thing of good come from Nazareth? Philip saith to him: Come and see.	Et dixit ei Nathanaël : A Nazareth potest aliquid boni esse ? Dicit ei Philippus : Veni et vide.	και ειπεν αυτω ναθαναηλ εκ ναζαρετ δυναται τι αγαθον ειναι λεγει αυτω φιλιππος ερχου και ιδε
47.	Jesus saw Nathanael coming to him: and he saith of him: Behold an Israelite indeed, in whom there is no guile.	Vidit Jesus Nathanaël venientem ad se, et dicit de eo : Ecce vere Israëlita, in quo dolus non est.	ειδεν ο ιησους τον ναθαναηλ ερχομενον προς αυτον και λεγει περι αυτου ιδε αληθως ισραηλιτης εν ω δολος ουκ εστιν
48.	Nathanael saith to him: Whence knowest thou me? Jesus answered, and said to him: Before that Philip called thee, when thou wast under the fig tree, I saw thee.	Dicit ei Nathanaël : Unde me nosti ? Respondit Jesus, et dixit ei : Priusquam te Philippus vocavit, cum esses sub ficu, vidi te.	λεγει αυτω ναθαναηλ ποθεν με γινωσκεις απεκριθη ιησους και ειπεν αυτω προ του σε φιλιππον φωνησαι οντα υπο την συκην ειδον σε
49.	Nathanael answered him, and said: Rabbi, thou art the Son of God, thou art the King of Israel.	Respondit ei Nathanaël, et ait : Rabbi, tu es Filius Dei, tu es rex Israël.	απεκριθη ναθαναηλ και λεγει αυτω ραββι συ ει ο υιος του θεου συ ει ο βασιλευς του ισραηλ
50.	Jesus answered, and said to him: Because I said unto thee, I saw thee under the fig tree, thou believest: greater things than these shalt thou see.	Respondit Jesus, et dixit ei : Quia dixi tibi : Vidi te sub ficu, credis ; majus his videbis.	απεκριθη ιησους και ειπεν αυτω οτι ειπον σοι ειδον σε υποκατω της συκης πιστευεις μειζω τουτων οψει
51.	And he saith to him: Amen, amen I say to you, you shall see the heaven opened, and the angels of God ascending and descending upon the Son of man.	Et dicit ei : Amen, amen dico vobis, videbitis cælum apertum, et angelos Dei ascendentes, et descendentes supra Filium hominis.	και λεγει αυτω αμην αμην λεγω υμιν απ αρτι οψεσθε τον ουρανον ανεωγοτα και τους αγγελους του θεου αναβαινοντας και καταβαινοντας επι τον υιον του ανθρωπου

Catena Aurea by St. Thomas Aguinas

John CHAP. 1

1:43–46

43. The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me.

44. Now Philip was of Bethsaida, the city of Andrew and Peter.

45. Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.

46. And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.

CHRYSOSTOM. (Hom. xix) After gaining these disciples, Christ proceeded to convert others, viz. Philip and Nathanael: The day following, Jesus would go forth into Galilee.

ALCUIN. Leaving, that is, Judæa, where John was baptizing, out of respect to the Baptist, and not to appear to lower his office, so long as it continued. He was going too to call a disciple, and wished to go forth into Galilee, i. e. to a place of “transition” or “revelation,” that is to say, that as He Himself increased in wisdom or stature, and in favour with God and man, and as He suffered and rose again, and entered into His glory: so He would teach His followers to go forth, and increase in virtue, and pass through suffering to joy. He findeth Philip, and saith unto him, Follow Me. Every one follows Jesus who imitates His humility and suffering, in order to be partaker of His resurrection and ascension.

CHRYSOSTOM. (Hom. xx. 1) Observe, He did not call them, before some had of their own accord joined Him: for had He invited them, before any had joined Him, perhaps they would have started back: but now having determined to follow of their own free choice, they remain firm ever after. He calls Philip, however, because he would be known to him, from living in Galilee. But what made Philip follow Christ? Andrew heard from John the Baptist, and Peter from Andrew; he had heard from no one; and yet on Christ saying, Follow Me, was persuaded instantly. It is not improbable that Philip may have heard John: and yet it may have been the mere voice of Christ which produced this effect.

THEOPHYLACT. For the voice of Christ sounded not like a common voice to some, that is, the faithful, but kindled in their inmost soul the love of Him. Philip having been continually meditating on Christ, and reading the books of Moses, so confidently expected Him, that the instant he saw, he believed. Perhaps too he had heard of Him from Andrew and Peter, coming from the same district; an explanation which the Evangelist seems to hint at, when he adds, Now Philip was of Bethsaida, the city of Andrew and Peter.

CHRYSOSTOM. (Hom. xx. 1) The power of Christ appears by His gathering fruit out of a barren country. For from that Galilee, out of which there ariseth no prophet, He takes His most distinguished disciples.

ALCUIN. Bethsaida means house of hunters. The Evangelist introduces the name of this place by way of allusion to the characters of Philip, Peter, and Andrew, and their future office, i. e. catching and saving souls.

CHRYSOSTOM. (Hom. xx. 1) Philip is not persuaded himself, but begins preaching to others: Philip findeth Nathanael, and saith unto him, We have found Him of whom Moses in the Law, and the Prophets, did write, Jesus of Nazareth, the Son of Joseph. See how zealous he is, and how constantly he is meditating on the books of Moses, and looking for Christ’s coming. That Christ was coming he had known before; but he did not know that this was the Christ, of whom Moses and the Prophets did write: He says this to give credibility to his preaching, and to shew his zeal for the Law and the Prophets, and how that he had examined them attentively. Be not disturbed at his calling our Lord the Son of Joseph; this was what He was supposed to be.

AUGUSTINE. (Tr. vii. c. 15) The person to whom our Lord’s mother had been betrothed. The Christians know from the Gospel, that He was conceived and born of an undefiled mother. He adds the place too, of Nazareth.

THEOPHYLACT. He was bred up there: the place of His birth could not have been known generally, but all knew that He was bred up in Nazareth.

And Nathanael said unto him, Can there any good thing come out of Nazareth.

AUGUSTINE. (Tr. vii. c. 15, 16, 17) However you may understand these words, Philip’s answer will suit. You may read it either as affirmatory, Something good can come out of Nazareth; to which the other says, Come and see: or you may read it as a question, implying doubt on Nathanael’s part, Can any good thing come out of Nazareth? Come and see. Since either way of reading agrees equally with what follows, we must inquire the meaning of the passage. Nathanael was well read in the Law, and therefore the word Nazareth (Philip having said that he had found Jesus of Nazareth) immediately raises his hopes, and he exclaims, Something good can come out of Nazareth. He had searched the Scriptures, and knew, what the Scribes and Pharisees could not, that the Saviour was to be expected thence.

ALCUIN. He who alone is absolutely holy, harmless, undefiled; of whom the prophet saith, There shall come forth a rod out of the stem of Jesse, and a branch (Nazaræus) shall grow out of his roots. (Isaiah 11:1) Or the words may be taken as expressing doubt, and asking the question.

CHRYSOSTOM. (Hom. xx. 1, 2) Nathanael knew from the Scriptures, that Christ was to come from Bethlehem, according to the prophecy of Micah, And thou, Bethlehem, in the land of Judah,—out of thee shall come a Governor, that shall rule my people Israel. (Micah 5:2) On hearing of Nazareth, then, he doubted, and was not able to reconcile Philip’s tidings with prophecy. For the Prophets call Him a Nazarene, only in reference to His education and mode of life. Observe, however, the discretion and gentleness with which he communicates his doubts. He does not say, Thou deceivest me, Philip; but simply asks the question, Can any good thing come out of Nazareth? Philip too in turn is equally discrete. He is not confounded by the question, but dwells upon it, and lingers in the hope of bringing him to Christ: Philip saith unto him, Come and see. He takes him to Christ, knowing that when he had once tasted of His words and doctrine, he will make no more resistance.

1:47–51

47. Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile!

48. Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee.

49. Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel.

50. Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these.

51. And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.

CHRYSOSTOM. (Hom. xix) Nathanael, in difficulty as to Christ coming out of Nazareth, shewed the care with which he had read the Scriptures: his not rejecting the tidings when brought him, shewed his strong desire for Christ’s coming. He thought that Philip might be mistaken as to the place. It follows, Jesus saw Nathanael coming to Him, and saith of him, Behold an Israelite indeed, in whom is no guile! There was no fault to be found with him, though he had spoken like one who did not believe, because he was more deeply read in the Prophets than Philip. He calls him guileless, because he had said nothing to gain favour, or gratify malice.

AUGUSTINE. (Tr. vii. c. 19) What meaneth this, In whom is no guile? Had he no sin? Was no physician necessary for him? Far from it. No one was ever born, of a temper not to need the Physician. It is guile, when we say one thing, and think another. How then was there no guile in him? Because, if he was a sinner, he confessed his sin; whereas if a man, being a sinner, pretends to be righteous, there is guile in his mouth. Our Lord then commended the confession of sin in Nathanael; He did not pronounce him not a sinner.

THEOPHYLACT. Nathanael however, notwithstanding this praise, does not acquiesce immediately, but waits for further evidence, and asks, Whence knowest Thou me?

CHRYSOSTOM. (Hom. xx) He asks as man, Jesus answers as God: Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee: not having beheld him as man, but as God discerning him from above. I saw thee, He says, that is, the character of thy life, when thou wast under the fig tree: where the two, Philip and Nathanael, had been talking together alone, nobody seeing them; and on this account it is said, that on seeing him a long way off, He said, Behold an Israelite indeed; whence it appears that this speech was before Philip came near, so that no suspicion could attach to Christ’s testimony. Christ would not say, I am not of Nazareth, as Philip told you, but of Bethlehem; in order to avoid an argument: (ἀμφισβητήσιμον λόγον.) and because it would not have been sufficient proof, had He mentioned it, of His being the Christ. He preferred rather proving this by His having been present at their conversation.

AUGUSTINE. (Tr. vii. c. 21) Has this fig tree any meaning? We read of one fig tree which was cursed, because it had only leaves, and no fruit. Again, at the creation, Adam and Eve, after sinning, made themselves aprons of fig leaves. Fig leaves then signify sins; and Nathanael, when he was under the fig tree, was under the shadow of death: so that our Lord seemeth to say, O Israel, whoever of you is without guile, O people of the Jewish faith, before that I called thee by My Apostles, when thou wert as yet under the shadow of death, and sawest Me not, I saw thee.

GREGORY. (xviii. Mor. c. xxxviii. [59.]) When thou wast under the fig tree, I saw thee; i. e. when thou wast yet under the shade of the law, I chose thee.

AUGUSTINE. (Serm. 40. [122.]) Nathanael remembered that he had been under the fig tree, where Christ was not present corporeally, but only by His spiritual knowledge. Hence, knowing that he had been alone, he recognised our Lord’s Divinity.

CHRYSOSTOM. (Hom. xx) That our Lord then had this knowledge, had penetrated into his mind, had not blamed but praised his hesitation, proved to Nathanael that He was the true Christ: Nathanael answered and saith unto Him, Rabbi, Thou art the Son of God, Thou art the King of Israel: as if he said, Thou art He who was expected, thou art He who was sought for. Sure proof being obtained, he proceeds to make confession; herein shewing his devotion, as his former hesitation had shewn his diligence.

CHRYSOSTOM. (Hom. xxi. [al. xx.] 1) Many when they read this passage, are perplexed at finding that, whereas Peter was pronounced blessed for having, after our Lord’s miracles and teaching, confessed Him to be the Son of God, Nathanael, who makes the same confession before, has no such benediction. The reason is this. Peter and Nathanael both used the same words, but not in the same meaning. Peter confessed our Lord to be the Son of God, in the sense of very God; the latter in the sense of mere man; for after saying, Thou art the Son of God, he adds, Thou art the King of Israel; whereas the Son of God was not the King of Israel only, but of the whole world. This is manifest from what follows. For in the case of Peter Christ added nothing, but, as if his faith were perfect, said, that he would build the Church upon his confession; whereas Nathanael, as if his confession were very deficient, is led up to higher things: Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? Thou shalt see greater things than these. As if He said, What I have just said has appeared a great matter to thee, and thou hast confessed Me to be King of Israel; what wilt thou say when thou seest greater things than these? What that greater thing is He proceeds to shew: And He saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man. See how He raises him from earth for a while, and forces him to think that Christ is not a mere man: for how could He be a mere man, whom angels ministered to? It was, as it were, saying, that He was Lord of the Angels; for He must be the King’s own Son, on whom the servants of the King descended and ascended; descended at His crucifixion, ascended at His resurrection and ascension. Angels too before this came and ministered unto Him, and angels brought the glad tidings of His birth. Our Lord made the present a proof of the future. After the powers He had already shewn, Nathanael would readily believe that much more would follow.

AUGUSTINE. (in Verb. Dom.) Let us recollect the Old Testament account. Jacob saw in a dream a ladder reaching from earth to heaven; the Lord resting upon it, and the angels ascending and descending upon it. Lastly, Jacob himself understanding what the vision meant, set up a stone, and poured oil upon it. (Gen. 28:12.) When he anointed the stone, did he make an idol? No: he only set up a symbol, not an object of worship. Thou seest here the anointing; see the Anointed also. He is the stone which the builders refused. If Jacob, who was named Israel, saw the ladder, and Nathanael was an Israelite indeed, there was a fitness in our Lord telling him Jacob’s dream; as if he said, Whose name thou art called by, his dream hath appeared unto thee: for thou shalt see the heaven open, and the angels of God ascending and descending upon the Son of man. If they descend upon Him, and ascend to Him, then He is both up above and here below at the same time; above in Himself, below in His members.

AUGUSTINE. (Tr. vii. in Joan. c. 23) Good preachers, however, who preach Christ, are as angels of God; i. e. they ascend and descend upon the Son of man; as Paul, who ascended to the third heaven, and descended so far even as to give milk to babes. He saith, We shall see greater things than these: (2 Cor. 12:2. 1 Cor. 3:2) because it is a greater thing that our Lord has justified us, whom He hath called, than that He saw us lying under the shadow of death. For had we remained where He saw us, what profit would it have been? (c. 17.). It is asked why Nathanael, to whom our Lord bears such testimony, is not found among the twelve Apostles. We may believe, however, that it was because he was so learned, and versed in the law, that our Lord had not put him among the disciples. He chose the foolish, to confound the world. Intending to break the neck of the proud, He sought not to gain the fisherman through the orator, but by the fisherman the emperor. The great Cyprian was an orator; but Peter was a fisherman before him; and through him not only the orator, but the emperor, believed.

Catena Aurea John 1

Mark
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Mark 6
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
35.	And when the day was now far spent, his disciples came to him, saying: This is a desert place, and the hour is now past:	Et cum jam hora multa fieret, accesserunt discipuli ejus, dicentes : Desertus est locus hic, et jam hora præteriit :	και ηδη ωρας πολλης γενομενης προσελθοντες αυτω οι μαθηται αυτου λεγουσιν οτι ερημος εστιν ο τοπος και ηδη ωρα πολλη
36.	Send them away, that going into the next villages and towns, they may buy themselves meat to eat.	dimitte illos, ut euntes in proximas villas et vicos, emant sibi cibos, quos manducent.	απολυσον αυτους ινα απελθοντες εις τους κυκλω αγρους και κωμας αγορασωσιν εαυτοις αρτους τι γαρ φαγωσιν ουκ εχουσιν
37.	And he answering said to them: Give you them to eat. And they said to him: Let us go and buy bread for two hundred pence, and we will give them to eat.	Et respondens ait illis : Date illis vos manducare. Et dixerunt ei : Euntes emamus ducentis denariis panes, et dabimus illis manducare.	ο δε αποκριθεις ειπεν αυτοις δοτε αυτοις υμεις φαγειν και λεγουσιν αυτω απελθοντες αγορασωμεν δηναριων διακοσιων αρτους και δωμεν αυτοις φαγειν
38.	And he saith to them: How many loaves have you? go and see. And when they knew, they say: Five, and two fishes	Et dicit eis : Quot panes habetis ? ite, et videte. Et cum cognovissent, dicunt : Quinque, et duos pisces.	ο δε λεγει αυτοις ποσους αρτους εχετε υπαγετε και ιδετε και γνοντες λεγουσιν πεντε και δυο ιχθυας
39.	And he commanded them that they should make them all sit down by companies upon the green grass.	Et præcepit illis ut accumbere facerent omnes secundum contubernia super viride fœnum.	και επεταξεν αυτοις ανακλιναι παντας συμποσια συμποσια επι τω χλωρω χορτω
40.	And they sat down in ranks, by hundreds and by fifties.	Et discubuerunt in partes per centenos et quinquagenos.	και ανεπεσον πρασιαι πρασιαι ανα εκατον και ανα πεντηκοντα
41.	And when he had taken the five loaves, and the two fishes: looking up to heaven, he blessed, and broke the loaves, and gave to his disciples to set before them: and the two fishes he divided among them all.	Et acceptis quinque panibus et duobus pisces, intuens in cælum, benedixit, et fregit panes, et dedit discipulis suis, ut ponerent ante eos : et duos pisces divisit omnibus.	και λαβων τους πεντε αρτους και τους δυο ιχθυας αναβλεψας εις τον ουρανον ευλογησεν και κατεκλασεν τους αρτους και εδιδου τοις μαθηταις αυτου ινα παραθωσιν αυτοις και τους δυο ιχθυας εμερισεν πασιν
42.	And they all did eat, and had their fill.	Et manducaverunt omnes, et saturati sunt.	και εφαγον παντες και εχορτασθησαν
43.	And they took up the leavings, twelve full baskets of fragments, and of the fishes.	Et sustulerunt reliquias, fragmentorum duodecim cophinos plenos, et de piscibus.	και ηραν κλασματων δωδεκα κοφινους πληρεις και απο των ιχθυων
44.	And they that did eat, were five thousand men.	Erant autem qui manducaverunt quinque millia virorum.	και ησαν οι φαγοντες τους αρτους πεντακισχιλιοι ανδρες

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.

6:35–44

35. And when the day was now far spent, his disciples came unto him, and said, This is a desert place, and now the time is far passed:

36. Send them away, that they may go into the country round about, and into the villages, and buy themselves bread: for they have nothing to eat.

37. He answered and said unto them, Give ye them to eat. And they say unto him, Shall we go and buy two hundred pennyworth of bread, and give them to eat?

38. He saith unto them, How many loaves have ye? go and see. And when they knew, they say, Five, and two fishes.

39. And he commanded them to make all sit down by companies upon the green grass.

40. And they sat down in ranks, by hundreds, and by fifties.

41. And when he had taken the five loaves and the two fishes, he looked up to heaven, and blessed, and brake the loaves, and gave them to his disciples to set before them; and the two fishes divided he among them all.

42. And they did all eat, and were filled.

43. And they took up twelve baskets full of the fragments, and of the fishes.

44. And they that did eat of the loaves were about five thousand men.

THEOPHYLACT. The Lord, placing before them, first, what is most profitable, that is, the food of the word of God, afterwards also gave the multitude food for their bodies; in beginning to relate which, the Evangelist says, And when the day was now far spent, his disciples came unto him, and said, This is a desert place.

BEDE. (ubi sup.) The time being far spent, points out that it was evening. Wherefore Luke says, But the day had begun to decline.

THEOPHYLACT. See now, how those who are disciples of Christ grow in love to man, for they pity the multitudes, and come to Christ to intercede for them. But the Lord tried them, to see whether they would know that His power was great enough to feed them. Wherefore it goes on, He answered, and said unto them, Give ye them to eat.

BEDE. (ubi sup.) By these words He calls on His Apostles, to break bread for the people, that they might be able to testify that they had no bread, and thus the greatness of the miracle might become more known.

THEOPHYLACT. But the disciples thought that He did not know what was necessary for the feeding of so large a multitude, for their answer shews that they were troubled. For it goes on, And they said unto him, Let us go and buy two hundred pennyworth, of bread, and give them to eat.

AUGUSTINE. (Con. Evan. 2. 46) This in the Gospel of John is the answer of Philip, but Mark gives it as the answer of the disciples, wishing it to be understood that Philip made this answer as a mouthpiece of the others; although he might put the plural number for the singular, as is usual. It goes on, And he saith unto them, How many loaves hare ye? go and see. The other Evangelists pass over this being done by the Lord. It goes on, And when they knew, they say, Five, and two fishes. This, which was suggested by Andrew, as we learn from John, the other Evangelists, using the plural for the singular, have put into the mouth of the disciples. It goes on, And he commanded them to wake all sit down by companies upon the green grass, and they sat down in ranks by hundreds and by fifties. But we need not be perplexed, though Luke says that they were ordered to sit down by fifties, and Mark by hundreds and fifties, for one has mentioned a part, the other the whole. Mark, who mentions the hundreds, fills up what the other has left out.

THEOPHYLACT. We are given to understand that they lay down in parties, separate from one another, for what is translated by companies, is repeated twice over in the Greek, as though it were by companies and companies. It goes on, And when he had taken the five loaves and the two fishes, he looked up to heaven, and blessed, and brake the loaves, and gave them to his disciples to set before them: and the two fishes divided he among them all.

CHRYSOSTOM. (Vict. Ant. e Cat. in Marc. v. Chrys. Hom in Matt. 49) Now it was with fitness that He looked up to heaven, for the Jews, when receiving manna in the desert, presumed to say of God, Can he give bread? (Ps. 78:20) To prevent this therefore, before He performed the miracle, He referred to His Father what He was about to do.

THEOPHYLACT. He also looks up to heaven, that He may teach us to seek our food from God, and not from the devil, as they do who unjustly feed on other men’s labours. By this also He intimated to the crowd, that He could not be opposed to God, since He called upon God. And He gives the bread to His disciples to set before the multitude, that by handling the bread, they might see that it was an undoubted miracle. It goes on: And they did all eat, and were filled: and they took up twelve baskets full of the fragments. Twelve baskets of fragments remained over and above, that each of the Apostles, carrying a basket on his shoulder, might recognise the unspeakable wonder of the miracle. For it was a proof of overflowing power not only to feed so many men, but also to leave such a superabundance of fragments. Even though Moses gave manna, yet what was given to each was measured by his necessity, and what was over and above was overrun with worms. Elias also fed the woman, but gave her just what was enough for her; but Jesus, being the Lord, makes his gifts with superabundant profusion.

BEDE. (ubi sup.) Again, in a mystical sense, the Saviour refreshes the hungry crowds at the day’s decline, because, either now that the end of the world approaches, or now that the Sun of justice has set in death for us, we are saved from wasting away in spiritual hunger. He calls the Apostles to Him at the breaking of bread, intimating that daily by them our hungry souls are fed, that is, by their letters and examples. By the five loaves are figured the Five Books of Moses, by the two fishes the Psalms and Prophets.

THEOPHYLACT. Or the two fishes are the discourses of fishermen, that is, their Epistles and Gospel.

BEDE. (ubi sup.) wThere are five senses in the outward man, which shews that by the five thousand men are meant those who, living in the world, know how to make a good use of external things.

GREGORY. (Mor. 16, 55) The different ranks in which those who ate lie down, mark out the divers churches which make up the one Catholicx. But the Jubilee rest is contained in the mystery of the number fifty, and fifty must be doubled before it reaches up to a hundred. As then the first step is to rest from doing evil, that afterwards the soul may rest more fully from evil thoughts, some lie down in parties of fifty, others of a hundred.

BEDE. (ubi sup.) Again, those men lie down on grass and are fed by the food of the Lord, who have trodden under foot their concupiscences by continence, and apply themselves diligently to hear and fulfil the words of God.1 The Saviour, however, does not create a new sort of food; for when He came in the flesh He preached no other things than were predicted,1 but shewed how pregnant with mysteries of grace were the writings of the Law and the Prophets. He looks up to heaven, that He may teach us that there we must look for grace. He breaks and distributes to the disciples that they may place the bread before the multitudes, because He has opened the mysteries of prophecy to holy doctors, who are to preach them to the whole world. What is left by the crowd is taken up by the disciples, because the more sacred mysteries, which cannot be received by the foolish, are not to be passed by with negligence, but to be inquired into by the perfect. For by the twelve baskets, the Apostles and the following Doctors are typified, externally indeed despised by men, but inwardly full of healthful food. For all know that carrying baskets is a part of the work of slaves.

PSEUDO-JEROME. Or, in the gathering of the twelve baskets full of fragments, is signified the time, when they shall sit on thrones, judging all who are left of Abraham, Isaac, and Jacob, the twelve tribes of Israel, when the remnant of Israel shall be saved.

Catena Aurea Mark 6

January 5—Saint John Neumann, Bishop—Memorial: USA

Optional Memorial in Austria, Germany, Switzerland, German-speaking dioceses

1811–1860
Patron saint of sick children and of immigrants
Canonized by Pope Saint Paul VI on June 19, 1977
Liturgical Color: White

My heart is pierced with sorrow when I hear of the loss of one of my sheep. Lord Jesus, have mercy. Permit not that any one of those whom you have entrusted to me should be lost. O my Jesus, I will pray, fast, suffer, and, with the help of your grace, sacrifice life itself. ~Neumann’s Diary

Born in Prachatitz, Bohemia (modern-day Czech Republic), the young John Neumann received a fine education. Upon completing his childhood schooling, he considered becoming a medical doctor. His mother, however, being a woman of much faith, could see that her son’s true desire was to be a priest, so she encouraged him to apply to the seminary. To his surprise, he was accepted and began his seminary studies for the Diocese of Budweis on November 1, 1831 at the age of twenty.

While in the seminary, he was inspired by the missionary journeys of Saint Paul who endured beatings, shipwrecks, stonings, sleepless nights, hunger, and exposure to the elements. Most people would be deterred from missionary work after reading about Saint Paul’s travails, but not Seminarian John Neumann. When he learned about the need for priests in the mission territory of the newly founded United States of America, he made up his mind to cross the ocean to serve there after his ordination.

Upon completing his seminary studies, John’s ordination to the priesthood was initially delayed when his bishop became seriously ill and then ultimately canceled because his diocese had too many priests. The cancellation was John’s sign to imitate Saint Paul, so he immediately boarded a ship to the United States in the hope of finding a bishop to ordain him for service to America’s immigrants. He arrived in New York with one set of clothes and a dollar to his name. To his surprise and delight, the Bishop of New York, John Dubois, a European immigrant of a previous generation, warmly welcomed him and ordained him only seventeen days after his arrival. The bishop was desperate for German-speaking priests to serve his people.

Father Neumann’s first assignment was near Niagara Falls in northern New York, where his parish covered about a thousand square miles, and his parishioners consisted mostly of poor immigrant farmers. Like Saint Paul, he traveled constantly, celebrating Mass, teaching, visiting homes, and building churches. Father John was tireless. His humble, warm, and thoughtful personality made an impression on many. Eventually, providence led him to the Redemptorist Order where he took vows and was later appointed the first General Superior of the order’s ten foundations in America. Five years later, he was named the fourth bishop of Philadelphia. In the City of Brotherly Love, he continued to work tirelessly, establishing the diocesan school system, promoting 40 hours devotion, and building many schools and churches. He traveled constantly so that he could be close to his people and shepherd them in person, rather than from behind a desk. Bishop John Neumann remained in Philadelphia until his death at the age of forty-nine in 1860. In 1977, he became the first American bishop to be canonized a saint. He is one of the first future saints ever to be photographed.

Saint John Neumann’s life should inspire each of us to work diligently to fulfill the mission God has entrusted to us. Oftentimes, zeal and a firm resolve to serve God must come first; then God will show us the way to put that zeal to work. Allow Saint John Neumann’s life to inspire you to deepen your resolve to do all you can for the glory of God and the building up of His Kingdom on Earth.

Saint John Neumann, you loved God from the depths of your soul and desired to serve Him and His people through tireless charity, preaching, leadership, and compassion. You brought the Gospel on foot to people far and wide, had a deep love for the poor and troubled, and worked as an effective administrator, building up the life of the Church. Please pray for me, that I may be inspired by your zeal and commit myself to the fulfillment of God’s will for my life. Saint John Neumann, pray for me. Jesus, I trust in You.

mycatholic.life

NAVARRE BIBLE COMMENTARY (RSV)

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

From: 1 John 3:11-21

Loving One Another
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[11] For this is the message which you have heard from the beginning, that we should love one another, [12] and not be like Cain who was of the evil one and murdered his brother. And why did he murder him? Because his own deeds were evil and his brother’s righteous. [13] Do not wonder, brethren, that the world hates you. [14] We know that we have passed out of death into life, because we love the brethren. He who does not love remains in death. [15] Any one who hates his brother is a murderer, and you know that no murderer has eternal life abiding in him. [16] By this we know love, that he laid down his life for us; and we ought to lay down our lives for the brethren. [17] But if any one has the world’s goods and sees his brother in need, yet closes his heart against him, how does God’s love abide in him? [18] Little children, let us not love in word or speech but in deed and in truth.

[19] By this we shall know that we are of the truth, and reassure our hearts before him [20] whenever our hearts condemn us; for God is greater than our hearts, and he knows everything. [21] Beloved, if our hearts do not condemn us, we have confidence before God.

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Commentary:

11-22. St John begins this important passage on the subject of brotherly love with the same elevated tone as in 1:5. As usual with his style, it is difficult to discern any rigid arrangement of concepts, but there is a clear connection of ideas, expressed in paradoxes and contrasts. 1) Statement of the central theme--the commandment of love (v. 11). 2) Its counterpoint is the sin of Cain (v. 12); those who do not practise brotherly love are as much murderers as he was (vv. 13-15). 3) Our model (a new contrast) is Christ, who gave his life for us (v. 16); brotherly love, following our Lord’s example, must go beyond mere talk; it must show itself in deed and in truth (vv. 17-18). 4) The consequence of brotherly love is total confidence in God, who knows everything (vv. 19-22).

This passage of St John has led to many beautiful, touching commentaries by the Fathers of the Church. “I believe this is the pearl the merchant in the Gospel was looking for, which when he found it led him to sell everything he had and buy it (Mt 13:46). This is the precious pearl--Charity; unless you have it, everything else you have is of no use to you; and if you have it alone, you need nothing else. Now you see with faith; later on you will see with intuitive vision; if we love now, when we do not see, what degree of love shall we not attain when we do see! And, meanwhile, what should we be doing? We should be loving the brethren. You may be able to say, I have not seen God; but can you say, I have not seen man? Love your brother. If you love your brother whom you see, you will also see God, because you will see charity, and God dwells within it” (St Augustine, "In Epist. Ioann. Ad Parthos", 5,7).

11. The new commandment of brotherly love, which Jesus expressly taught at the Last Supper (cf. Jn 13:34-35 and note) is the “message” which Christians have learned from the beginning (cf. 1 Jn 2:7). There is no more sublime commandment, and all the commandments are summed up in it. As St Augustine explains, “Everyone can make the sign of the cross of Christ; everyone can answer, Amen; everyone can sing Alleluia; everyone can have himself baptized, can enter churches, can build the walls of basilicas. But charity is the only thing by which the children of God can be told from the children of the devil. Those who practise charity are born of God; those who do not practise it are not born of God. An important mark, an essential difference! You may have whatever you like, but if you lack this, just this, everything else is of no use whatsoever; and if you lack everything and have nothing but this, you have done fulfilled the law!” ("In Epist. Ioann. Ad Parthos", 5,7).

12. Cain is the prototype of those who belong to the devil; not only because he took his brother’s life by violence, but because the hatred nestling in his heart prevented him from recognizing his brother’s goodness. The same reaction can happen today: “Because you don’t know, or don’t want to know, how to imitate that man’s upright manner of acting, your secret envy makes you seek to ridicule him” ([St] J. Escrivá, "Furrow", 911).

13. In this verse, an aside breaking the flow of the argument, St John seeks to encourage all Christians, particularly his immediate readers who were probably experiencing persecution (perhaps that ordered by the emperor Domitian). Jesus clearly predicted that his disciples would be persecuted as he was (cf. Jn 15:18-22).

For a Christian, difficulties should provide an opportunity to show firmness in the faith and not be sad or discouraged (cf. Jn 16:1-4): “If you are reproached for the name of Christ, you are blessed, because the spirit of glory and of God rests upon you” (1 Pet 4:14).

14-15. The Christian life involves passing from death to life, from sin to grace. Anyone who does not practise the commandment of love “remains in death [sin]”.

“Anyone who hates his brother is a murderer.” This unambiguous statement echoes the teaching of Jesus in the Sermon on the Mount: “every one who is angry with his brother shall be liable to judgment” (Mt 5:22). The internal sin of hatred has the same malicious root as the external act of murder.

By speaking in this way, St John makes it crystal clear that hatred of one’s neighbor is incompatible with the Christian faith.

16-18. From Jesus the Christian learns what love is and what demands it makes--not only through his sublime teaching (like that about the Good Shepherd in John 10:1ff or his discourse at the Last Supper) but above all by his example: “he laid down his life for us”, by dying on the cross. We “ought” to do the same; the Greek word St John uses implies a duty. That is, the precept of brotherly love imposes an obligation for two reasons--by the very nature of things, since all men are brothers and children of God; and because we are indebted to Christ and must respond to the infinite love he showed by giving his life for us.

Using an example very like that in the Letter of St James (cf. Jas 2:15-16), he shows that true love expresses itself in actions: anyone who “closes his heart” when he sees others in need does not truly love. The saints have constantly reminded us of St John’s teaching: “what the Lord desires is works. If you see a sick woman to whom you can give some help, never be affected by the fear that your devotion will suffer, but take pity on her: if she is in pain, you should feel pain too; if necessary, fast so that she may have your food, not so much for her sake as because you know it to be your Lord’s will. That is true union with his will. Again, if you hear someone being highly praised, be much more pleased than if they were praising you” (St Teresa of Avila, "Interior Castle", V, 3, 11).

19-22. The Apostle reassures us; God knows everything; not only does he know our sins and our frailties, he also knows our repentance and our good desires, and he understands and forgives us (St Peter, on the Lake of Tiberias, made the same confession to Jesus: “Lord, you know everything, you know that I love you”: Jn 21:17).

St John’s teaching on divine mercy is very clear: if our conscience tells us we have done wrong, we can seek forgiveness and strengthen our hope in God; if our conscience does not accuse us, our confidence in God is ardent and bold, like that of a child who has loving experience of his Father’s tenderness. The love of God is mightier than our sins, Pope John Paul II reminds us: “When we realize that God’s love for us does not cease in the face of our sin or recoil before our offences, but becomes even more attentive and generous; when we realize that this love went so far as to cause the Passion and Death of the Word made flesh who consented to redeem us at the price of his own blood, then we exclaim in gratitude: ‘Yes, the Lord is rich in mercy’, and even: ‘The Lord is mercy” ("Reconciliatio Et Paenitentia", 22).

This confidence in God makes for confidence in prayer: “If you abide in me, and my words abide in you, ask whatever you will, and it shall be done for you" (Jn 15:7; cf. 14:13f; 16:23, 26-27).

From: John 1:43-51

The Calling of the First Disciples
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[43] The next day Jesus decided to go to Galilee. And He found Philip and said to him, "Follow Me." [44] Now Philip was from Bethsaida, the city of Andrew and Peter. [45] Philip found Nathaniel, and said to him, "We have found Him of whom Moses in the law and also the prophets wrote, Jesus of Nazareth, the son of Joseph." [46] Nathaniel said to him, "Can anything good come out of Nazareth?" Philip said to him, "Come and see." [47] Jesus saw Nathaniel coming to Him, and said to him, "Behold, an Israelite indeed, in whom is no guile!" [48] Nathaniel said to Him, "How do you know me?" Jesus answered him, "Before Philip called you, when you were under the fig tree, I saw you." [49] Nathaniel answered Him, "Rabbi, you are the Son of God! You are the King of Israel! [50] Jesus answered him, "Because I said to you, I saw you under the fig tree, do you believe? You shall see greater things than these." [51] And He said to him, "Truly, truly, I say to you, you will see Heaven opened, and the angels of God ascending and descending upon the Son of Man."

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Commentary:

43. "Follow Me" is what Jesus usually says to all His disciples (cf. Mt4:19; 8:22; 9:9). During Jesus' lifetime, His invitation to follow Him implied being with Him in His public ministry, listening to His teaching, imitating His lifestyle, etc. Once the Lord ascended into Heaven, following Him obviously does not mean going with Him along the roads of Palestine; it means that "a Christian should live as Christ lived, making the affections of Christ his own, so that he can exclaim with St Paul: "It is now no longer I that live, but Christ lives in me'" ([St] J. Escriva, "Christ Is Passing By", 103). In all cases our Lord's invitation involves setting out on a journey: that is, it requires one to lead a life of striving always to do God's will even if this involves generous self-sacrifice.

45-51. The Apostle Philip is so moved that he cannot but tell his friend Nathaniel (Bartholomew) about his wonderful discovery (verse45). "Nathaniel had heard from Scripture that Jesus must come from Bethlehem, from the people of David. This belief prevailed among the Jews and also the prophet had proclaimed it of old, saying: `But you, O Bethlehem, who are little to be among the clans of Judah, from you shall come forth for me one who is to be ruler of Israel' (Micah 5:2).Therefore, when he heard that He was from Nazareth, he was troubled and in doubt, since he found that the announcement of Philip was not in agreement with the words of the prophecy" (St. John Chrysostom, "Hom.on St. John", 20, 1).

A Christian may find that, in trying to communicate his faith to others, they raise difficulties. What should he do? What Philip did--not trust his own explanation, but invite them to approach Jesus personally: "Come and see" (verse 46). In other words, a Christian should bring his fellow-men, his brothers into Jesus' presence through the means of grace which He has given them and which the Church ministers--frequent reception of the sacraments, and devout Christian practices.

Nathaniel, a sincere person (verse 47), goes along with Philip to see Jesus; he makes personal contact with our Lord (verse 48), and the outcome is that he receives faith (the result of his ready reception of grace, which reaches him through Christ's human nature: verse 49).

As far as we can deduce from the Gospels, Nathaniel is the first Apostle to make an explicit confession of faith in Jesus as Messiah and as Son of God. Later on St. Peter, in a more formal way, will recognize our Lord's divinity (cf. Matthew 16:16). Here (verse 51) Jesus evokes a text from Daniel (7:13) to confirm and give deeper meaning to the words spoken by His new disciple.

Source: Daily Word for Reflection—Navarre Bible

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Readings at Mass

Our love is to be something real and active

You will see heaven laid open, and the Son of Man

Let us love one another, since love comes from God

The feeding of the five thousand

Christian Art

Catena Aurea by St. Thomas Aguinas

John CHAP. 1

Catena Aurea by St. Thomas Aguinas

Mark CHAP. 6

January 5—Saint John Neumann, Bishop—Memorial: USA