Scholastica, V

+Mark 8:1-10

A great crowd had gathered, and they had nothing to eat. So Jesus called his disciples to him and said to them, ‘I feel sorry for all these people; they have been with me for three days now and have nothing to eat. If I send them off home hungry they will collapse on the way; some have come a great distance.’ His disciples replied, ‘Where could anyone get bread to feed these people in a deserted place like this?’ He asked them, ‘How many loaves have you?’ ‘Seven’ they said. Then he instructed the crowd to sit down on the ground, and he took the seven loaves, and after giving thanks he broke them and handed them to his disciples to distribute; and they distributed them among the crowd. They had a few small fish as well, and over these he said a blessing and ordered them to be distributed also. They ate as much as they wanted, and they collected seven basketfuls of the scraps left over. Now there had been about four thousand people. He sent them away and immediately, getting into the boat with his disciples, went to the region of Dalmanutha.

Source: Jerusalem Bible

Catechism of the Catholic Church

WHAT IS THIS SACRAMENT CALLED?

1328 The inexhaustible richness of this sacrament is expressed in the different names we give it. Each name evokes certain aspects of it. It is called:

Eucharist, because it is an action of thanksgiving to God. The Greek words eucharistein and eulogein recall the Jewish blessings that proclaim – especially during a meal – God’s works: creation, redemption, and sanctification.

1329 The Lord’s Supper, because of its connection with the supper which the Lord took with his disciples on the eve of his Passion and because it anticipates the wedding feast of the Lamb in the heavenly Jerusalem.

The Breaking of Bread, because Jesus used this rite, part of a Jewish meat when as master of the table he blessed and distributed the bread, above all at the Last Supper. It is by this action that his disciples will recognize him after his Resurrection, and it is this expression that the first Christians will use to designate their Eucharistic assemblies; by doing so they signified that all who eat the one broken bread, Christ, enter into communion with him and form but one body in him.

The Eucharistic assembly (synaxis), because the Eucharist is celebrated amid the assembly of the faithful, the visible expression of the Church.

1330 The memorial of the Lord’s Passion and Resurrection.

The Holy Sacrifice, because it makes present the one sacrifice of Christ the Savior and includes the Church’s offering. The terms holy sacrifice of the Mass, “sacrifice of praise,” spiritual sacrifice, pure and holy sacrifice are also used, since it completes and surpasses all the sacrifices of the Old Covenant.

The Holy and Divine Liturgy, because the Church’s whole liturgy finds its center and most intense expression in the celebration of this sacrament; in the same sense we also call its celebration the Sacred Mysteries. We speak of the Most Blessed Sacrament because it is the Sacrament of sacraments. The Eucharistic species reserved in the tabernacle are designated by this same name.

1331 Holy Communion, because by this sacrament we unite ourselves to Christ, who makes us sharers in his Body and Blood to form a single body. We also call it: the holy things (ta hagia; sancta) – the first meaning of the phrase “communion of saints” in the Apostles’ Creed – the bread of angels, bread from heaven, medicine of immortality, viaticum. . . .

1332 Holy Mass (Missa), because the liturgy in which the mystery of salvation is accomplished concludes with the sending forth (missio) of the faithful, so that they may fulfill God’s will in their daily lives.


Psalm 105

Give thanks to the LORD, invoke his name; make known among the peoples his deeds!

Sing praise, play music; proclaim all his wondrous deeds!

Glory in his holy name; rejoice, O hearts that seek the LORD!

Rely on the mighty LORD; constantly seek his face.

Recall the wondrous deeds he has done, his signs and his words of judgment,

You descendants of Abraham his servant, offspring of Jacob the chosen one!

The LORD is our God who rules the whole earth.

He remembers forever his covenant, the pact imposed for a thousand generations,

Which was made with Abraham, confirmed by oath to Isaac,

And ratified as binding for Jacob, an everlasting covenant for Israel:

“To you I give the land of Canaan, your own allotted heritage.”

When they were few in number, a handful, and strangers there,

Wandering from nation to nation, from one kingdom to another,

He let no one oppress them; for their sake he rebuked kings:

”  Do not touch my anointed, to my prophets do no harm.”

Then he called down a famine on the land, destroyed the grain that sustained them.

He had sent a man ahead of them, Joseph, sold as a slave.

They shackled his feet with chains; collared his neck in iron,

Till his prediction came to pass, and the word of the LORD proved him true.

The king sent and released him; the ruler of peoples set him free.

He made him lord over his palace, ruler over all his possessions,

To instruct his princes by his word, to teach his elders wisdom.

Then Israel entered Egypt; Jacob lived in the land of Ham.

God greatly increased his people, made them too many for their foes.

He turned their hearts to hate his people, to treat his servants unfairly.

He sent his servant Moses, Aaron whom he had chosen.

They worked his signs in Egypt and wonders in the land of Ham.

He sent darkness and it grew dark, but they rebelled against his word.

He turned their waters into blood and killed all their fish.

Their land swarmed with frogs, even the chambers of their kings.

He spoke and there came swarms of flies, gnats through all their country.

For rain he gave them hail, flashes of lightning throughout their land.

He struck down their vines and fig trees, shattered the trees of their country.

He spoke and the locusts came, grass hoppers without number.

They devoured every plant in the land; they ravaged the crops of their fields.

He struck down every firstborn in the land, the first fruits of all their vigor.

He brought his people out, laden with silver and gold; no stragglers among the tribes.

Egypt rejoiced when they left, for panic had seized them.

He spread a cloud as a cover, and made a fire to light up the night.

They asked and he brought them quail; with bread from heaven he filled them.

He split the rock and water gushed forth; it flowed through the desert like a river.

For he remembered his sacred word to Abraham his servant.

He brought his people out with joy, his chosen ones with shouts of triumph.

He gave them the lands of the nations, the wealth of the peoples to own,

That they might keep his laws and observe his teachings. Hallelujah!

Source: The New American Bible


Scholastica (c. 480 – 10 February 543) is a saint of the Roman Catholic Church and the Eastern Orthodox Churches. Born in Italy, according to a ninth century tradition, she was the twin sister of Benedict of Nursia. Her feast day is 10 February.

Life

What is known of her derives from the Dialogues of Gregory the Great. Scholastica was born c. 480 in Nursia, Umbria, of wealthy parents, Anicius Eupropius and his wife Claudia Abondantia Reguardati. According to a ninth century tradition, she was the twin sister of Benedict of Nursia. Gregory the Great says she was dedicated to God from a young age. She and her brother Benedict were brought up together until the time he left to pursue studies in Rome.

A young Roman woman of Scholastica’s class and time would likely have remained in her father’s house until marriage (likely arranged) or entry into religious life. But wealthy women could inherit property, divorce, and were generally literate. On occasion several young women would live together in a household and form a religious community.

Benedictine tradition holds that Scholastica lived in a convent at Piumarola about five miles from Monte Cassino and that this was the first “Benedictine” convent. However, it has been suggested that it is more likely that she lived in a hermitage with one or two other religious women in a cluster of houses at the base of Mount Cassino where there is an ancient church named after her. Ruth Clifford Engs notes that since Dialogues indicates that Scholastica was dedicated to God at an early age, perhaps she lived in her father’s house with other religious women until his death and then moved nearer to Benedict.

The most commonly told story about her is that she would, once a year, go and visit her brother at a place near his abbey, and they would spend the day worshiping together and discussing sacred texts and issues.

One day they had supper and continued their conversation. When Benedict indicated it was time for him to leave, perhaps sensing the time of her death was drawing near, Scholastica asked him to stay with her for the evening so they could continue their discussions. Not wishing to break his own Rule, Benedict refused, insisting that he needed to return to his cell. At that point, Scholastica closed her hands in prayer, and after a moment, a wild storm started outside of the guest house in which they were housed. Benedict asked, “What have you done?”, to which she replied, “I asked you and you would not listen; so I asked my God and he did listen. So now go off, if you can, leave me and return to your monastery.” Benedict was unable to return to his monastery, and they spent the night in discussion.

According to Gregory’s Dialogues, three days later, from his cell, he saw his sister’s soul leaving the earth and ascending to heaven in the form of a shining white dove. Benedict had her body brought to his monastery, where he caused it to be laid in the tomb which he had prepared for himself.

Legacy

Scholastica is the foundress of the women’s branch of Benedictine Monasticism.

She was selected as the main motif for a high value commemorative coin: the Austria €50 ‘The Christian Religious Orders’, issued 13 March 2002. On the obverse (heads) side of the coin Scholastica is depicted alongside Benedict. In iconography, Scholastica is often represented as an abbess, in a black habit and holding a book or a dove.

Scholastica is the patron saint of nuns, and convulsive children, and is invoked against storms and rain. Her memorial is 10 February.

Source: Wikipedia

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Saturday of the Third Week of Easter

+Jn 6: 60-69

Then many of his disciples who were listening said, “This saying is hard; who can accept it?”

Since Jesus knew that his disciples were murmuring about this, he said to them, “Does this shock you?

What if you were to see the Son of Man ascending to where he was before?

It is the spirit that gives life, while the flesh  is of no avail. The words I have spoken to you are spirit and life.

But there are some of you who do not believe.” Jesus knew from the beginning the ones who would not believe and the one who would betray him.

And he said, “For this reason I have told you that no one can come to me unless it is granted him by my Father.”

As a result of this, many (of) his disciples returned to their former way of life and no longer accompanied him.

Jesus then said to the Twelve, “Do you also want to leave?”

Simon Peter answered him, “Master, to whom shall we go? You have the words of eternal life.

We have come to believe and are convinced that you are the Holy One of God.”

The New American Bible

The Catechism of the Catholic Church

1336 The first announcement of the Eucharist divided the disciples, just as the announcement of the Passion scandalized them: “This is a hard saying; who can listen to it?” The Eucharist and the Cross are stumbling blocks. It is the same mystery and it never ceases to be an occasion of division. “Will you also go away?”: the Lord’s question echoes through the ages, as a loving invitation to discover that only he has “the words of eternal life” and that to receive in faith the gift of his Eucharist is to receive the Lord himself.

The institution of the Eucharist

1337 The Lord, having loved those who were his own, loved them to the end. Knowing that the hour had come to leave this world and return to the Father, in the course of a meal he washed their feet and gave them the commandment of love. In order to leave them a pledge of this love, in order never to depart from his own and to make them sharers in his Passover, he instituted the Eucharist as the memorial of his death and Resurrection, and commanded his apostles to celebrate it until his return; “thereby he constituted them priests of the New Testament.”

1338 The three synoptic Gospels and St. Paul have handed on to us the account of the institution of the Eucharist; St. John, for his part, reports the words of Jesus in the synagogue of Capernaum that prepare for the institution of the Eucharist: Christ calls himself the bread of life, come down from heaven.

1339 Jesus chose the time of Passover to fulfill what he had announced at Capernaum: giving his disciples his Body and his Blood:

Then came the day of Unleavened Bread, on which the passover lamb had to be sacrificed. So Jesus sent Peter and John, saying, “Go and prepare the passover meal for us, that we may eat it. . . .” They went . . . and prepared the passover. And when the hour came, he sat at table, and the apostles with him. And he said to them, “I have earnestly desired to eat this passover with you before I suffer; for I tell you I shall not eat it again until it is fulfilled in the kingdom of God.”. . . . And he took bread, and when he had given thanks he broke it and gave it to them, saying, “This is my body which is given for you. Do this in remembrance of me.” And likewise the cup after supper, saying, “This cup which is poured out for you is the New Covenant in my blood.”

1340 By celebrating the Last Supper with his apostles in the course of the Passover meal, Jesus gave the Jewish Passover its definitive meaning. Jesus’ passing over to his father by his death and Resurrection, the new Passover, is anticipated in the Supper and celebrated in the Eucharist, which fulfills the Jewish Passover and anticipates the final Passover of the Church in the glory of the kingdom.

“Do this in memory of me”

1341 The command of Jesus to repeat his actions and words “until he comes” does not only ask us to remember Jesus and what he did. It is directed at the liturgical celebration, by the apostles and their successors, of the memorial of Christ, of his life, of his death, of his Resurrection, and of his intercession in the presence of the Father.

1342 From the beginning the Church has been faithful to the Lord’s command. Of the Church of Jerusalem it is written:

They devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and the prayers. . . . Day by day, attending the temple together and breaking bread in their homes, they partook of food with glad and generous hearts.

1343 It was above all on “the first day of the week,” Sunday, the day of Jesus’ resurrection, that the Christians met “to break bread.” From that time on down to our own day the celebration of the Eucharist has been continued so that today we encounter it everywhere in the Church with the same fundamental structure. It remains the center of the Church’s life.

1344 Thus from celebration to celebration, as they proclaim the Paschal mystery of Jesus “until he comes,” the pilgrim People of God advances, “following the narrow way of the cross,” toward the heavenly banquet, when all the elect will be seated at the table of the kingdom.