Tuesday of the 12th week after Pentecost
Anthimus, Bishop of Nicomedia, and those with him
Hieromartyr Anthimus, Bishop of NicomediaOur Holy Father Joannicius, Archbishop and first Patriarch of Serbia (1354)Holy Martyr Basilissa (309)
Divine Liturgy
2 Corinthians 5:15–21
§ 180
Praise ye the Lord, O ye children, praise the Name of the Lord!
Verse: He maketh the barren woman to keep hpuse, and to be the joyful mother of children
Brethren, Christ died for all, that those who live should no longer live unto themselves, but unto Him that died for them, and rose again Therefore, from now on, we regard no man after the flesh. Even though we have known Christ after the flesh, yet now we know Him thus no more. Therefore, if any man be in Christ, he is a new creature; old things have passed away; behold, all things have become new. And all things are of God, who has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation, that is, that God was in Christ reconciling the world to Himself, not imputing their trespasses unto them, and has committed unto us the word of reconciliation. Now then, we are ambassadors for Christ, as though God did beseech you through us: we implore you on Christ's behalf, be reconciled to God. For He has made Him who knew no sin to be sin for us, that we might made the righteousness of God in Him.
Their blood have they shed like water
Mark 1.16-22
§ 3
And Jesus said unto them, Come ye after me, and I will make you to become fishers of men.
καὶ εἶπεν αὐτοῖς ὁ Ἰησοῦς· δεῦτε ὀπίσω μου, καὶ ποιήσω ὑμᾶς γενέσθαι ἁλιεῖς ἀνθρώπων.
И҆ речѐ и҆́ма і҆и҃съ: прїиди́та в̾слѣ́дъ менє̀, и҆ сотворю̀ ва́съ бы́ти ловца̑ человѣ́кѡмъ.
(in Marc. i. 6) Now fishers and unlettered men are sent to preach, that the faith of believers might be thought to lie in the power of God, not in eloquence or in learning. It goes on to say, and immediately they left their nets, and followed him.
Catena Aurea by AquinasBut this was surely the manifestation of the divine will and of the divine power working in them. For when He called them, the first thing He said to them was: "Come, follow me, and I will make you fishers of men." And when He had thus acquired them as His followers, He breathed into them His divine power, He filled them with strength and bravery, and like a true Word of God and as God Himself, the doer of such great wonders, He made them hunters of rational and thinking souls, adding power to His words: "Come, follow me, and I will make you fishers of men," and sent them forth fitted already to be workers and teachers of holiness to all the nations, declaring them heralds of His own teaching. And who would not be amazed and naturally inclined to disbelieve a thing so extraordinary, for none of those who have ever won fame among men—no king, no legislator, no philosopher, no Greek, no barbarian—are recorded to have ever conceived such a design, or dreamed of anything at all resembling it? For each one of them has been satisfied, if he could establish his own system over his own land only, and if he were able to enforce desirable laws within the limits of his own race. Whereas He, who conceived nothing human or mortal, see how truly He speaks with the voice of God, saying in these very words to those disciples of His, the poorest of the poor: "Go forth, and make disciples of all the nations." "But how," the disciples might reasonably have answered the Master, "can we do it? How, pray, can we preach to Romans? How can we argue with Egyptians? We are men bred up to use the Syrian tongue only, what language shall we speak to Greeks? How shall we persuade Persians, Armenians, Chaldrearis, Scythians, Indians, and other barbarous nations to give up their ancestral gods, and worship the Creator of all? What sufficiency of speech have we to trust to in attempting such work as this? And what hope of success can we have if we dare to proclaim laws directly opposed to the laws about their own gods that have been established for ages among all nations? By what power shall we ever survive our daring attempt?"
But while the disciples of Jesus were most likely either saying thus, or thinking thus, the Master solved their difficulties, by the addition of one phrase, saying they should triumph "In MY NAME." For He did not bid them simply and indefinitely make disciples of all nations, but with the necessary addition of "In my Name." And the power of His Name being so great, that the apostle says: "God has given him a name which is above every name, that in the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth," He shewed the virtue of the power in His Name concealed from the crowd when He said to His disciples: "Go, and make disciples of all nations in my Name." He also most accurately forecasts the future when He says: "For this gospel must first be preached to all the world, for a witness to all nations."
The Proof of the Gospel, Book 3It is quite false, in my experience, to say that Jesuits, or any other Roman priests, pester and persecute people in order to proselytise. Nobody has any notion of what the whole story is about, who does not know that, through those long and dark and indecisive days, it is the man who persecutes himself. The apparent inaction of the priest may be something like the statuesque stillness of the angler; and such an attitude is not unnatural in the functions of a fisher of men. But it is very seldom impatient or premature and the person acted upon is quite lonely enough to realise that it is nothing merely external that is tugging at his liberty.
The Catholic Church and Conversion, Ch. 3: The Real Obstacles (1926)For by the net of holy preaching they drew fish, that is, men, from the depths of the sea, that is, of infidelity, to the light of faith. Wonderful indeed is this fishing! for fishes when they are caught, soon after die; when men are caught by the word of preaching, they rather are made alive.
Catena Aurea by AquinasLook then upon them, living on their own labours, not on the fruits of iniquity; for such men were worthy to become the first disciples of Christ; whence it is subjoined, And Jesus said unto them, Come ye after me. Now He calls them for the second time; for this is the second calling in respect of that, of which we read in John. But it is shown to what they were called, when it is added, I will make you become fishers of men.
Catena Aurea by AquinasAnd straightway they forsook their nets, and followed him.
καὶ εὐθέως ἀφέντες τὰ δίκτυα αὐτῶν ἠκολούθησαν αὐτῷ.
И҆ а҆́бїе ѡ҆ста̑вльша мрє́жи своѧ̑, по не́мъ и҆до́ста.
And from that day they adhered to him so resolutely that they did not depart…. Let us, also, ourselves build a house in our heart and make a place where he may come and teach us.
You have heard, dearest brothers, that at the voice of a single command, Peter and Andrew, leaving their nets, followed the Redeemer. They had seen him perform no miracles yet, they had heard nothing from him about the reward of eternal recompense; and yet at one command of the Lord they forgot what they seemed to possess. How many of his miracles do we see, with how many scourges are we afflicted, by how many harsh threats are we deterred, and yet we disdain to follow him when he calls? He who admonishes us about conversion already sits in heaven; he has already subjected the necks of the nations to the yoke of faith, he has already laid low the glory of the world, he already announces, as its ruins multiply, that the day of his strict judgment draws near; and yet our proud mind does not wish to abandon willingly what it loses daily against its will. What then, dearest ones, what shall we say at his judgment, we who are neither bent by commands nor corrected by blows from the love of the present age?
But perhaps someone may say to himself in silent thoughts: At the Lord's voice, what or how much did each of these fishermen leave behind, who had almost nothing? But in this matter, dearest brothers, we ought to weigh the affection rather than the wealth. He left much who retained nothing for himself; he left much who, however little it was, abandoned everything. Certainly we both possess what we have with love, and seek from desire those things we do not have at all. Therefore Peter and Andrew left much, since each also abandoned the desires of having. He left much who renounced his longings along with the thing he possessed. Therefore those who followed gave up as much as could be desired by those who did not follow. Let no one therefore, even when he sees that certain people have left many things behind, say to himself: I want to imitate these despisers of the world, but I have nothing to leave behind. You leave many things, brothers, if you renounce earthly desires. For our external possessions, however small, are sufficient for the Lord. For he weighs the heart, not the substance; nor does he consider how much is offered in his sacrifice, but from how much it is brought forth. For if we weigh external substance, behold, our holy merchants purchased the perpetual life of angels by giving up their nets and boat. Indeed it has no estimation of price, yet the kingdom of God is worth as much as you have. For it was worth half his substance to Zacchaeus, because he reserved the other half to restore fourfold what he had unjustly taken. It was worth the abandoned nets and boat to Peter and Andrew; it was worth two small coins to the widow; it was worth a cup of cold water to another. The kingdom of God, therefore, as we said, is worth as much as you have.
Forty Gospel Homilies, Homily 5And when he had gone a little farther thence, he saw James the son of Zebedee, and John his brother, who also were in the ship mending their nets.
Καὶ προβὰς ἐκεῖθεν ὀλίγον εἶδεν Ἰάκωβον τὸν τοῦ Ζεβεδαίου καὶ Ἰωάννην τὸν ἀδελφὸν αὐτοῦ, καὶ αὐτοὺς ἐν τῷ πλοίῳ καταρτίζοντας τὰ δίκτυα,
И҆ преше́дъ ма́лѡ ѿтꙋ́дꙋ, ᲂу҆зрѣ̀ і҆а́кѡва зеведе́ова и҆ і҆ѡа́нна бра́та є҆гѡ̀, и҆ та̑ въ кораблѝ стрѡ́ѧща мрє́жа:
Do you hesitate about arts, and trades, and about professions likewise, for the sake of children and parents? Even there was it demonstrated to us, that both "dear pledges," and handicrafts, and trades, are to be quite left behind for the Lord's sake; while James and John, called by the Lord, do leave quite behind both father and ship; while Matthew is roused up from the toll-booth; while even burying a father was too tardy a business for faith.
On IdolatryAfter these He catches James and John. And these, although they themselves were poor, nevertheless supported their aged father. But they did not leave their father because abandoning parents is a good thing, but because he wanted to hinder them from following the Lord. So you too, when your parents hinder you, leave them and follow the Good One. It is evident that Zebedee did not believe, but the mother of these apostles believed and, when Zebedee died, also followed the Lord. Note also this, that first the active life is called, and then the contemplative, for Peter is the image of the active life, because he was of an ardent character and always went ahead of the others, which is characteristic of the active life, while John, on the contrary, represents in himself the contemplative life, for he was a theologian par excellence.
Commentary on MarkAfter these again, He catches James and John, because they also, though poor, supported the old age of their father. Wherefore there follows, And when he had gone a little farther thence, he saw James the son of Zebedee, &c.
Catena Aurea by AquinasAnd straightway he called them: and they left their father Zebedee in the ship with the hired servants, and went after him.
καὶ εὐθέως ἐκάλεσεν αὐτούς. καὶ ἀφέντες τὸν πατέρα αὐτῶν Ζεβεδαῖον ἐν τῷ πλοίῳ μετὰ τῶν μισθωτῶν ἀπῆλθον ὀπίσω αὐτοῦ.
и҆ а҆́бїе воззва̀ ѧ҆̀. И҆ ѡ҆ста̑вльша ѻ҆тца̀ своего̀ зеведе́а въ кораблѝ съ нає́мники, по не́мъ и҆до́ста.
A beginning is made by detaching oneself from all external goods: property, selfimportance, social class and useless desire, following the holy example of the Lord's disciples. James and John left their father Zebedee and the very boat upon which their whole livelihood depended. Matthew left his counting house and followed the Lord, not merely leaving behind the profits of his occupation, but also paying no heed to the dangers which were sure to befall both himself and his family at the hands of the magistrates because he had left the tax accounts unfinished. Paul speaks of the whole world being crucified to him, and he to the world. Thus, those who are strongly seized with the desire of following Christ can no longer be concerned with anything pertaining to this life, not even with the love of their parents or other relatives insofar as this runs counter to the calling of the Lord. The Long Rules, Question
You have heard, dearest brothers, that at the voice of a single command, Peter and Andrew, leaving their nets, followed the Redeemer. They had seen him perform no miracles yet, they had heard nothing from him about the reward of eternal recompense; and yet at one command of the Lord they forgot what they seemed to possess. How many of his miracles do we see, with how many scourges are we afflicted, by how many harsh threats are we deterred, and yet we disdain to follow him when he calls? He who admonishes us about conversion already sits in heaven; he has already subjected the necks of the nations to the yoke of faith, he has already laid low the glory of the world, he already announces, as its ruins multiply, that the day of his strict judgment draws near; and yet our proud mind does not wish to abandon willingly what it loses daily against its will. What then, dearest ones, what shall we say at his judgment, we who are neither bent by commands nor corrected by blows from the love of the present age?
But perhaps someone may say to himself in silent thoughts: At the Lord's voice, what or how much did each of these fishermen leave behind, who had almost nothing? But in this matter, dearest brothers, we ought to weigh the affection rather than the wealth. He left much who retained nothing for himself; he left much who, however little it was, abandoned everything. Certainly we both possess what we have with love, and seek from desire those things we do not have at all. Therefore Peter and Andrew left much, since each also abandoned the desires of having. He left much who renounced his longings along with the thing he possessed. Therefore those who followed gave up as much as could be desired by those who did not follow.
Forty Gospel Homilies, Homily 5There must have been something divinely compelling in the face of the Savior. Otherwise they would not have acted so irrationally as to follow a man whom they had never seen before. Does one leave a father to follow a man in whom he sees nothing more than he sees in his father? They left their father of the flesh to follow the Father of the spirit. They did not leave a father; they found a Father. What is the point of this digression? To show that there was something divine in the Savior's very countenance that men, seeing, could not resist.
But they left their father, because he would have hindered them in following Christ. Do thou, also, when thou art hindered by thy parents, leave them, and come to God. It is shown by this that Zebedee was not a believer; but the mother of the Apostles believed, for she followed Christ, when Zebedee was dead.
Catena Aurea by AquinasAnd they went into Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught.
Καὶ εἰσπορεύονται εἰς Καπερναούμ· καὶ εὐθέως τοῖς σάββασιν εἰσελθὼν εἰς τὴν συναγωγὴν ἐδίδασκε.
И҆ внидо́ша въ капернаꙋ́мъ: и҆ а҆́бїе въ сꙋббѡ̑ты вше́дъ въ со́нмище, ᲂу҆ча́ше.
(ubi sup.) The Scribes themselves taught the people what was written in Moses and the Prophets: but Jesus as the God and Lord of Moses himself, by the freedom of His own will, either added those things which appeared wanting in the Law, or altered things as He preached to the people; as we read in Matthew, It was said to them of old time, but I say unto you. (Mat. 5:27)
Catena Aurea by AquinasMark, arranging the sayings of the Gospel as they were in his own mind, not in themselves, quits the order of the history, and follows the order of the mysteries. Wherefore he relates the first miracle on the sabbath day, saying, And they go into Capernaum.
Catena Aurea by AquinasFrom where did they come to Capernaum? From Nazareth, and moreover on the Sabbath day. When people usually gathered for the reading of the Law, then Christ also came to teach. For the Law also commanded the observance of the Sabbath so that people would occupy themselves with reading, assembling together for this purpose.
Commentary on MarkQuitting Nazareth. Now on the sabbath day, when the Scribes were gathered together, he entered into a synagogue, and taught. Wherefore there follows, And straightway on the sabbath day, having entered into the synagogue, he taught them. For for this end the Law commanded them to give themselves up to rest on the sabbath day, that they might meet together to attend to sacred reading. Again, Christ taught them by rebuke, not by flattery as did the Pharisees; wherefore it says, And they were astonished at his doctrine; for he taught them as one having power, and not as the Scribes. He taught them also in power, transforming men to good, and He threatened punishment to those who did not believe on Him.
Catena Aurea by AquinasAnd they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes.
καὶ ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ· ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων, καὶ οὐχ ὡς οἱ γραμματεῖς.
И҆ дивлѧ́хꙋсѧ ѡ҆ ᲂу҆ч҃нїи є҆гѡ̀: бѣ́ бо ᲂу҆чѧ̀ и҆̀хъ ꙗ҆́кѡ вла́сть и҆мы́й, и҆ не ꙗ҆́кѡ кни́жницы.
And they were astonished at his doctrine, etc. For they taught the people those things that were written in Moses and the prophets: but Jesus, as God and the Lord of Moses himself, out of the freedom of his will, either added those things which seemed less in the law, or changing, preached to the people, as we read in Matthew: It was said to the ancients, but I say to you (Matt. V).
On the Gospel of MarkHence the aged Simeon, putting off the weakness of the flesh, and putting on the strength of hope, in the face of the law hastened to receive the Minister of the law, the Teacher with authority, the God of Abraham, the Protector of Isaac, the Holy One of Israel, the Instructor of Moses; Him, I say, who promised to show him His divine incarnation, as it were His hinder parts; Him who, in the midst of poverty, was rich; Him who in infancy was before the ages; Him who, though seen, was invisible; Him who in comprehension was incomprehensible; Him who, though in littleness, yet surpassed all magnitude—at one and the same time in the temple and in the highest heavens—on a royal throne, and on the chariot of the cherubim; Him who is both above and below continuously; Him who is in the form of a servant, and in the form of God the Father; a subject, and yet King of all.
Methodius Oration Concerning Simeon and AnnaAnd the Lord taught reprovingly, not with flattery, as the Pharisees did: He urged people to do good, and threatened the disobedient with punishment.
Commentary on Mark
Now as he walked by the sea of Galilee, he saw Simon and Andrew his brother casting a net into the sea: for they were fishers.
Περιπατῶν δὲ παρὰ τὴν θάλασσαν τῆς Γαλιλαίας εἶδε Σίμωνα καὶ Ἀνδρέαν τὸν ἀδελφὸν αὐτοῦ τοῦ Σίμωνος, βάλλοντας ἀμφίβληστρον ἐν τῇ θαλάσσῃ· ἦσαν γὰρ ἁλιεῖς·
[Заⷱ҇ 3] Ходѧ́ же при мо́ри галїле́йстѣмъ, ви́дѣ сі́мѡна и҆ а҆ндре́а бра́та (тогѡ̀) сі́мѡна, вмета̑юща мрє́жи въ мо́ре: бѣ́ста бо ры̑барѧ.
And passing along the Sea of Galilee, He saw Simon and Andrew, etc. These were the first to be called to follow the Lord. Fishermen and unlearned men are sent to preach, so that the faith of believers would not be thought to rest in human eloquence and learning but in the power of God. It is possible, however, to ask how He called the fishermen two by two from their boats: first Peter and Andrew, then moving a little further, the other two sons of Zebedee, as Matthew and Mark recount, while Luke says their two boats were filled with that great catch of fish, and he mentions James and John, the sons of Zebedee, as Peter's partners called to help, when they could not pull in the nets due to the fullness, and all marveled at the multitude of fish that had been caught, and He said only to Peter: Fear not, from henceforth thou shalt catch men (Luke 5), yet they followed Him with their boats drawn up on land. From this, it is understood that what Luke suggests first happened indeed, and that they were not yet called by the Lord at that time, but it was only foretold to Peter that he would catch men. This was not said as if he would never catch fish again. For after the Lord's resurrection, we read that they went fishing. It was said, therefore, that henceforth he would catch men, not that he would no longer catch fish. Thus, according to Luke, we understand they went back to fishing customarily, so that later what Matthew and Mark recount happened, when He called them two by two, and He commanded them to follow Him, first the two of Peter and Andrew, then the two sons of Zebedee. For then, without dragging their boats to shore as if preoccupied with returning, they followed Him as one who called and commanded them to follow. And they entered Capernaum; and immediately on the Sabbath, He entered the synagogue and taught them. That He frequented the very gifts of His teaching and healing on the Sabbaths, He teaches that He is not under the law but above the law, who also came to fulfill the same law, not to dissolve it; not to choose the Jewish Sabbath, on which it was neither permitted to kindle a fire nor to move hand or foot, but the true Sabbath, and the rest beloved to the Lord, if we dedicate ourselves to the salvation of souls, abstaining from servile work, that is, from all illicit actions.
On the Gospel of Mark(ubi sup.) It may be asked, how he could call two fishers from each of the boats, (first, Peter and Andrew, then having gone a little further, the two others, sons of Zebedee,) when Luke says that James and John were called to help Peter and Andrew, and that it was to Peter only that Christ said, Fear not, from this time thou shalt catch men; (Luke 5:10) he also says, that at the same time, when they had brought their ships to land, they followed him. We must therefore understand that that transaction which Luke intimates happened first, and afterwards that they, as their custom was, had returned to their fishing. So that what Mark here relates happened afterwards; for in this case they followed the Lord, without drawing their boats ashore, (which they would have done had they meant to return,) and followed Him, as one calling them, and ordering them to follow.
Catena Aurea by AquinasReflect on the nature and grandeur of the one Almighty God who could associate himself with the poor of the lowly fisherman's class. To use them to carry out God's mission baffles all rationality. For having conceived the intention, which no one ever before had done, of spreading his own commands and teachings to all nations, and of revealing himself as the teacher of the religion of the one Almighty God to all humanity, he thought good to use the most unsophisticated and common people as ministers of his own design. Maybe God just wanted to work in the most unlikely way. For how could inarticulate folk be made able to teach, even if they were appointed teachers to only one person, much less to a multitude? How should those who were themselves without education instruct the nations? … When he had thus called them as his followers, he breathed into them his divine power, and filled them with strength and courage. As God himself he spoke God's true word to them in his own way, enabling them to do great wonders, and made them pursuers of rational and thinking souls, by empowering them to come after him, saying: "Come, follow me, and I will make you fish for people." With this empowerment God sent them forth to be workers and teachers of holiness to all the nations, declaring them heralds of his own teaching.
(non occ.) The Evangelist, having mentioned the preaching of Christ to the multitude, goes on to the calling of the disciples, whom he made ministers of his preaching, whence it follows, And passing along the sea of Galilee, &c.
Catena Aurea by AquinasFurther, we are mystically carried away to heaven, like Elias, by this chariot, drawn by these fishers, as by four horses. On these four corner-stones the first Church is built; in these, as in the four Hebrew letters, (יהוה) we acknowledge the tetragrammaton, the name of the Lord, we who are commanded, after their example, to hear the voice of the Lord, and to forget (Ps. 45:11) the people of wickedness, and the house of our fathers' conversation, which is folly before God, and the spider's net, in the meshes of which we, like gnats, were all but fallen, and were confined by things vain as the air, which hangs on nothing; loathing also the ship of our former walk. For Adam, our forefather according to the flesh, is clothed with the skins of dead beasts; but now, having put off the old man, with his deeds, following the new man we are clothed with those skins of Solomon, with which the bride rejoices that she has been made beautiful. (Cant. 1:4. Vulg.) Again, Simon, means obedient; Andrew, manly; James, supplanter;f John, grace; by which four names, we are knit together into God's host;g by obedience, that we may listen; by manliness, that we do battle; by overthrowing, that we may persevere; by grace, that we may be preserved. (supplantatione) Which four virtues are called cardinal; for by prudence, we obey; by justice, we bear ourselves manfully; by temperance, we tread the serpent underfoot; by fortitude, we earn the grace of God.
Catena Aurea by AquinasPeter and Andrew were first disciples of the Forerunner, and when they saw Jesus, to whom John had borne witness, they joined Him. Then, when John was betrayed, they sorrowfully returned again to their former occupation. So Christ calls them now a second time, for the present calling is already the second. Note that they were nourished by their own righteous labors and not by unrighteous occupations. Such men were worthy to be the first disciples of Christ. Immediately casting aside what was in their hands, they followed Him; for one must not delay, but must follow at once.
Commentary on MarkAs the Evangelist John relates, Peter and Andrew were disciples of the Forerunner, but seeing that John had borne witness to Jesus, they joined themselves to him; afterwards, grieving that John had been cast into prison, they returned to their trade. Wherefore there follows, casting nets into the sea, for they were fishers.
Catena Aurea by AquinasWe must know also, that action is first called, then contemplation; for Peter is the type of the active life, for he was more ardent than the others, just as the active life is the more bustling; but John is the type of the contemplative life, for he speaks more fully of divine things.
Catena Aurea by Aquinas