In Touch Daily Readings for Devoted Living
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Cosmic Caucus: Daily Mass Readings 13-Feb-2022Universalis/Jerusalem Bible ^
Posted on 02/13/2022 viii:52:43 AM PST past annalex
Basilica of Saints Vincent and Caterina de 'Ricci, Prato, Italia
Readings at Mass
Liturgical Colour: Green.
| First reading | Jeremiah 17:5-8 © |
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A approval on the man who puts his trust in the Lord
The Lord says this:
'A curse on the man who puts his trust in man,
who relies on things of flesh,
whose center turns from the Lord.
He is similar dry scrub in the wastelands:
if good comes, he has no eyes for it,
he settles in the parched places of the wilderness,
a common salt land, uninhabited.
'A blessing on the human being who puts his trust in the Lord,
with the Lord for his hope.
He is like a tree by the waterside
that thrusts its roots to the stream:
when the heat comes it feels no alarm,
its leafage stays green;
information technology has no worries in a year of drought,
and never ceases to bear fruit.'
| Responsorial Psalm | Psalm i:1-4,half dozen © |
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Happy the man who has placed his trust in the Lord.
Happy indeed is the homo
who follows not the counsel of the wicked;
nor lingers in the mode of sinners
nor sits in the company of scorners,
but whose please is the law of the Lord
and who ponders his law day and night.
Happy the man who has placed his trust in the Lord.
He is like a tree that is planted
beside the flowing waters,
that yields its fruit in due flavor
and whose leaves shall never fade;
and all that he does shall prosper.
Happy the man who has placed his trust in the Lord.
Not so are the wicked, not so!
For they like winnowed chaff
shall be driven away by the wind:
for the Lord guards the fashion of the just
only the manner of the wicked leads to doom.
Happy the human being who has placed his trust in the Lord.
| Second reading |
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| 1 Corinthians 15:12,16-20 © |
If Christ has not been raised, you lot are yet in your sins
If Christ raised from the dead is what has been preached, how can some of y'all be saying that there is no resurrection of the dead? For if the expressionless are not raised, Christ has not been raised, and if Christ has not been raised, you are withal in your sins. And what is more serious, all who have died in Christ have perished. If our hope in Christ has been for this life only, we are the well-nigh unfortunate of all people.
But Christ has in fact been raised from the dead, the showtime-fruits of all who accept fallen asleep.
| Gospel Acclamation | Mt11:25 |
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Alleluia, alleluia!
Blest are you lot, Father,
Lord of heaven and earth,
for revealing the mysteries of the kingdom
to mere children.
Alleluia!
| Or: | Lk6:23ab |
|---|
Alleluia, alleluia!
Rejoice and exist glad:
your reward will be keen in heaven.
Alleluia!
| Gospel | Luke 6:17,20-26 © |
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Happy are you who are poor, who are hungry, who weep
Jesus came down with the Twelve and stopped at a piece of level footing where at that place was a large gathering of his disciples with a cracking oversupply of people from all parts of Judaea and from Jerusalem and from the littoral region of Tyre and Sidon. Then fixing his eyes on his disciples he said:
'How happy are y'all who are poor: yours is the kingdom of God.
Happy you who are hungry now: you shall exist satisfied.
Happy you who cry now: you lot shall laugh.
Happy are yous when people detest you lot, drive you out, abuse you lot, denounce your name as criminal, on account of the Son of Man. Rejoice when that solar day comes and dance for joy, for then your reward will be groovy in heaven. This was the fashion their ancestors treated the prophets.
'Only alas for you who are rich: yous are having your consolation now.
Alas for you who accept your fill up now: you lot shall go hungry.
Alas for you who laugh at present: you shall mourn and weep.
'Alas for you lot when the globe speaks well of you! This was the way their ancestors treated the false prophets.'
The readings on this folio are from the Jerusalem Bible, which is used at Mass in virtually of the English language-speaking world. The New American Bible readings, which are used at Mass in the United states of america, are available in the Universalis apps, programs and downloads. You can also view this folio with the Gospel in Greek and English.
TOPICS: Cosmic; General Discusssion; Prayer; Worship
KEYWORDS: cosmic; lk6; ordinarytime; prayer
i posted on 02/13/2022 eight:52:43 AM PST by annalex
To: All
KEYWORDS: catholic; lk6; ordinarytime; prayer;
2 posted on 02/13/2022 eight:53:25 AM PST by annalex (fear them not)
To: nickcarraway; NYer; ELS; Pyro7480; livius; ArrogantBustard; Catholicguy; RobbyS; marshmallow; ...
Please FReepmail me to get on/off the Alleluia Ping List.
iii posted on 02/13/2022 8:54:11 AM PST past annalex (fearfulness them not)
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4 posted on 02/xiii/2022 8:54:31 AM PST by annalex (fear them non)
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| Luke | |||
| English: Douay-Rheims | Latin: Vulgata Clementina | Greek NT: Byzantine/Majority Text (2000) | |
| Luke 6 | |||
| 17. | And coming down with them, he stood in a plain identify, and the company of his disciples, and a very peachy multitude of people from all Judea and Jerusalem, and the sea coast both of Tyre and Sidon, | Et descendens cum illis, stetit in loco campestri, et turba discipulorum ejus, et multitudo copiosa plebis ab omni Judæa, et Jerusalem, et maritima, et Tyri, et Sidonis, | και καταβας μετ αυτων εστη επι τοπου πεδινου και οχλος μαθητων αυτου και πληθος πολυ του λαου απο πασης της ιουδαιας και ιερουσαλημ και της παραλιου τυρου και σιδωνος οι ηλθον ακουσαι αυτου και ιαθηναι απο των νοσων αυτων |
| [...] | |||
| 20. | And he, lifting up his optics on his disciples, said: Blessed are ye poor, for yours is the kingdom of God. | Et ipse elevatis oculis in discipulis suis, dicebat : Beati pauperes, quia vestrum est regnum Dei. | και αυτος επαρας τους οφθαλμους αυτου εις τους μαθητας αυτου ελεγεν μακαριοι οι πτωχοι οτι υμετερα εστιν η βασιλεια του θεου |
| 21. | Blessed are ye that hunger now: for you lot shall be filled. Blessed are ye that weep now: for you shall express joy. | Beati qui nunc esuritis, quia saturabimini. Beati qui nunc fletis, quia ridebitis. | μακαριοι οι πεινωντες νυν οτι χορτασθησεσθε μακαριοι οι κλαιοντες νυν οτι γελασετε |
| 22. | Blest shall you be when men shall hate yous, and when they shall split up you, and shall reproach you, and bandage out your proper name as evil, for the Son of man's sake. | Beati eritis cum vos oderint homines, et cum separaverint vos, et exprobraverint, et ejicerint nomen vestrum tamquam malum propter Filium hominis. | μακαριοι εστε οταν μισησωσιν υμας οι ανθρωποι και οταν αφορισωσιν υμας και ονειδισωσιν και εκβαλωσιν το ονομα υμων ως πονηρον ενεκα του υιου του ανθρωπου |
| 23. | Be glad in that day and rejoice; for behold, your reward is great in sky. For co-ordinate to these things did their fathers to the prophets. | Gaudete in illa dice, et exsultate : ecce enim merces vestra multa est in cælo : secundum hæc enim faciebant prophetis patres eorum. | χαρητε εν εκεινη τη ημερα και σκιρτησατε ιδου γαρ ο μισθος υμων πολυς εν τω ουρανω κατα ταυτα γαρ εποιουν τοις προφηταις οι πατερες αυτων |
| 24. | Merely woe to you that are rich: for y'all take your consolation. | Verumtamen væ vobis divitibus, quia habetis consolationem vestram. | πλην ουαι υμιν τοις πλουσιοις οτι απεχετε την παρακλησιν υμων |
| 25. | Woe to you lot that are filled: for y'all shall hunger. Woe to you that now laugh: for yous shall mourn and weep. | Væ vobis, qui saturati estis : quia esurietis. Væ vobis, qui ridetis nunc : quia lugebitis et flebitis. | ουαι υμιν οι εμπεπλησμενοι οτι πεινασετε ουαι υμιν οι γελωντες νυν οτι πενθησετε και κλαυσετε |
| 26. | Woe to yous when men shall anoint you: for according to these things did their fathers to the imitation prophets. | Væ cum benedixerint vobis homines : secundum hæc enim faciebant pseudoprophetis patres eorum. | ουαι οταν καλως υμας ειπωσιν οι ανθρωποι κατα ταυτα γαρ εποιουν τοις ψευδοπροφηταις οι πατερες αυτων |
5 posted on 02/thirteen/2022 viii:56:45 AM PST by annalex (fright them not)
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Catena Aurea by St. Thomas Aguinas
6:17–19
17. And he came down with them, and stood in the plain, and the visitor of his disciples, and a great multitude of people out of all Judæa, and Jerusalem, and from the sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases;
eighteen. And they that were vexed with unclean spirits: and they were healed.
19. And the whole multitude sought to bear upon him: for there went virtue out of him, and healed them all.
CYRIL OF ALEXANDRIA. When the ordination of the Apostles was accomplished, and keen numbers were collected together from the country of Judæa, and from the sea declension of Tyre and Sidon, (who were idolaters,) he gave the Apostles their commission to be the teachers of the whole world, that they might recal the Jews from the bondage of the law, but the worshippers of devils from their Gentile errors to the knowledge of the truth. Hence it is said, And he came downwards with them, and stood in the plain, and a great multitude from Judæa, and the body of water declension, &c.
BEDE. By the sea coast he does non refer to the neighbouring body of water of Galilee, because this would non exist accounted wonderful, simply it is so called from the great ocean, and therein also Tyre and Sidon may be comprehended, of which information technology follows, Both of Tyre and Sidon. And these states being Gentile, are purposely named here, to indicate how swell was the fame and power of the Saviour which had brought even the citizens of the coast to receive His healing and teaching. Hence information technology follows, Which came to hear him.
THEOPHYLACT. That is, for the cure of their souls; and that they might be healed of their diseases, that is, for the cure of their bodies.
CYRIL OF ALEXANDRIA. But after that the Loftier Priest had made publicly known His choice of Apostles, He did many and keen miracles, that the Jews and Gentiles who had assembled might know that these were invested by Christ with the dignity of the Apostleship, and that He Himself was not equally some other man, but rather was God, equally existence the Incarnate Word. Hence it follows, And the whole multitude sought to touch him, for there went virtue out of him. For Christ did non receive virtue from others, but since he was past nature God, sending out His own virtue upon the sick, He healed them all.
AMBROSE. But notice all things carefully, how He both ascends with His Apostles and descends to the multitude; for how could the multitude meet Christ but in a lowly place. Information technology follows him non to the lofty places, it ascends not the heights. Lastly, when He descends, He finds the ill, for in the high places there tin can exist no ill.
BEDE. Y'all will scarcely find whatsoever where that the multitudes follow our Lord to the college places, or that a ill person is healed on a mountain; but having quenched the fever of lust and lit the torch of knowledge, each man approaches by degrees to the height of the virtues. But the multitudes which were able to touch on the Lord are healed by the virtue of that touch, as formerly the leper is cleansed when our Lord touched him. The touch of the Saviour then is the work of conservancy, whom to affect is to believe on Him, to exist touched is to be healed past His precious gifts.
6:20–23
20. And he lifted up his eyes on his disciples, and said, Blessed exist ye poor: for yours is the kingdom of God.
21. Blessed are ye that hunger at present: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh.
22. Blessed are ye, when men shall hate you lot, and when they shall separate you from their company, and shall reproach you, and bandage out your name as evil, for the Son of man'due south sake.
23. Rejoice ye in that day, and leap for joy: for, behold, your reward is great in heaven: for in the similar style did their fathers unto the prophets.
CYRIL OF ALEXANDRIA. Later the ordination of the Apostles, the Saviour directed His disciples to the newness of the evangelical life.
AMBROSE. Just being near to utter His divine oracles, He begins to rise higher; although He stood in a low place, notwithstanding as it is said, He lifted up his eyes. What is lifting up the eyes, just to disclose a more hidden light?
BEDE. And although He speaks in a general way to all, all the same more especially He lifts up His optics on His disciples; for information technology follows, on his disciples, that to those who receive the word listening attentively with the heart, He might reveal more fully the light of its deep meaning.
AMBROSE. Now Luke mentions only iv blessings, but Matthew viii; but in those eight are independent these four, and in these four those eight. For the 1 has embraced every bit it were the four cardinal virtues, the other has revealed in those eight the mystical number. For equally the eighth 1 is the accomplishment of our hope, then is the eighth too the completion of the virtues. Just each Evangelist has placed the blessings of poverty offset, for it is the outset in order, and the purest, as it were, of the virtues; for he who has despised the world shall reap an eternal reward. Now can any one obtain the advantage of the heavenly kingdom who, overcome by the desires of the globe, has no power of escape from them? Hence it follows, He said, Blessed are the poor.
CYRIL OF ALEXANDRIA. In the Gospel according to St. Matthew information technology is said, Blessed are the poor in spirit, that we should empathize the poor in spirit to be one of a modest and somewhat depressed mind. Hence our Saviour says, Learn from me, for I am meek and lowly of heart. But Luke says, Blessed are the poor, without the addition of spirit, calling those poor who despise riches. For it became those who were to preach the doctrines of the saving Gospel to have no covetousness, but their affections set upon higher things.
BASIL. (in Ps. 33.) But not every one oppressed with poverty is blessed, but he who has preferred the commandment of Christ to worldly riches. For many are poor in their possessions, yet most covetous in their disposition; these poverty does not save, but their affections condemn. For nothing involuntary deserves a approval, because all virtue is characterized by the freedom of the will. Blest then is the poor homo as being the disciple of Christ, Who endured poverty for u.s.. For the Lord Himself has fulfilled every piece of work which leads to happiness, leaving Himself an example for us to follow.
EUSEBIUS. But when the celestial kingdom is considered in the many gradations of its blessings, the beginning step in the calibration belongs to those who by divine instinct embrace poverty. Such did He make those who first became His disciples; therefore He says in their person, For yours is the kingdom of heaven, as pointedly addressing Himself to those present, upon whom also He lifted up His eyes.
CYRIL OF ALEXANDRIA. After having commanded them to comprehend poverty, He and so crowns with honour those things which follow from poverty. Information technology is the lot of those who embrace poverty to be in want of the necessaries of life, and scarcely to be able to get food. He does not then permit His disciples to be fainthearted on this account, only says, Blessed are ye who hunger now.
BEDE. That is, blessed are ye who chasten your body and bailiwick information technology to bondage, who in hunger and thirst give heed to the word, for and so shall ye receive the fulness of heavenly joys.
GREGORY OF NYSSA. (de Beat. orat. four.) But in a deeper sense, as they who partake of bodily food vary their appetites according to the nature of the things to exist eaten; so as well in the food of the soul, past some indeed that is desired which depends upon the opinion of men, by others, that which is essentially and of its own nature good. Hence, according to Matthew, men are blessed who business relationship righteousness in the identify of nutrient and drink; past righteousness I mean not a particular simply an universal virtue, which he who hungers after is said to be blessed.
BEDE. Evidently instructing us, that nosotros ought never to account ourselves sufficiently righteous, only always desire a daily increase in righteousness, to the perfect fulness of which the Psalmist shews united states that nosotros can not arrive in this globe, merely in the world to come. I shall be satisfied when thy glory shall exist made manifest (Ps. 17:15.). Hence it follows, For ye shall be filled.
GREGORY OF NYSSA. (ubi sup.) For to those who hunger and thirst after righteousness He promises abundance of the things they desire. For none of the pleasures which are sought in this life can satisfy those who pursue them. But the pursuit of virtue alone is followed by that advantage, which implants a joy in the soul that never faileth.
CYRIL OF ALEXANDRIA. But poverty is followed not merely by a want of those things which bring please, just also past a dejected wait, because of sorrow. Hence it follows, Blessed are ye that weep. He blesses those who weep, not those who merely driblet tears from their eyes, (for this is common to the believing and unbelieving, when sorrow befals them,) but rather He calls those blessed, who shun a careless life, mixed up with sin, and devoted to lecherous pleasures, and refuse enjoyments near weeping from their hatred of all worldly things.
CHRYSOSTOM. (Hom. 18. advertising pop. Pismire.) But godly sorrow is a bully affair, and information technology worketh repentance to salvation. Hence St. Paul when he had no failings of his own to weep for, mourned for those of others. Such grief is the source of gladness, as information technology follows, For ye shall express joy. For if we do no good to those for whom we weep, we do good to ourselves. For he who thus weeps for the sins of others, volition not allow his own go unwept for; but the rather he volition not easily fall into sin. Permit us not be ever relaxing ourselves in this short life, lest we sigh in that which is eternal. Let usa not seek delights from which flow lamentation, and much sorrow, but allow usa be saddened with sorrow which brings along pardon. Nosotros oft detect the Lord sorrowing, never laughing.
BASIL. (Hom. de Grat. act.) But He promises laughing to those who weep; non indeed the racket of laughter from the mouth, but a gladness pure and unmixed with aught of sorrow.
BEDE. He then who on account of the riches of the inheritance of Christ, for the staff of life of eternal life, for the hope of heavenly joys, desires to endure weeping, hunger, and poverty, is blessed. Only much more blessed is he who does non shrink to maintain these virtues in adversity. Hence it follows, Blessed are ye when men shall hate you. For although men hate, with their wicked hearts they tin not injure the heart that is love by Christ, It follows, And when they shall separate you. Let them separate and expel you from the synagogue. Christ finds you out, and strengthens yous. It follows; And shall reproach y'all. Let them reproach the proper name of the Crucified, He Himself raises together with Him those that have died with Him, and makes them sit in heavenly places. Information technology follows, And cast out your name as evil. Here he means the name of Christian, which by Jews and Gentiles as far equally they were able was often erased from the memory, and east out by men, when at that place was no crusade for hatred, but the Son of homo; for in truth they who believed on the name of Christ, wished to be called subsequently His name. Therefore He teaches that they are to be persecuted past men, but are to exist blessed beyond men. As it follows, Rejoice ye in that twenty-four hours, and weep for joy, for behold your reward is great in sky.
CHRYSOSTOM. Not bad and little are measured by the dignity of the speaker. Let u.s.a. enquire so who promised the groovy reward. If indeed a prophet or an apostle, picayune had been in his estimation slap-up; but at present it is the Lord in whose hands are eternal treasures and riches surpassing man's conception, who has promised great reward.
BASIL. (Hom. six. in Hex.) Once again, groovy has sometimes a positive signification, equally the heaven is corking, and the earth is nifty; simply sometimes information technology has relation to something else, as a great ox or cracking horse, on comparison two things of similar nature. I think and so that great reward will be laid up for those who suffer reproach for Christ'due south sake, not every bit in comparison with those things in our ability, but equally existence in itself cracking because given past God.
DAMASCENE. (in lib. de Logic c. 49.) Those things which may be measured or numbered are used definitely, but that which from a certain excellence surpasses all measure out and number we call groovy and much indefinitely; equally when we say that nifty is the longsuffering of God.
EUSEBIUS. He then fortifies His disciples confronting the attacks of their adversaries, which they were virtually to suffer as they preached through the whole earth; adding, For in like manner did their fathers to the prophets.
AMBROSE. For the Jews persecuted the prophets even to decease.
BEDE. They who speak the truth usually suffer persecution, yet the ancient prophets did not therefore from fearfulness of persecution plough abroad from preaching the truth.
AMBROSE. In that He says, Blessed are the poor, g hast temperance; which abstains from sin, tramples upon the world, seeks non vain delights. In Blest are they that hunger, thou hast righteousness; for he who hungers suffers together with the hungry, and by suffering together with him gives to him, past giving becomes righteous, and his righteousness abideth for ever. In Blessed are they that weep at present (Ps. 112:9.), k hast prudence; which is to weep for the things of time, and to seek those which are eternal. In Blessed are ye when men hate you, thou hast fortitude; non that which deserves hatred for crime, merely which suffers persecution for faith. For so 1000 wilt attain to the crown of suffering, if thou slightest the favour of men, and seekest that which is from God.
Temperance therefore brings with it a pure heart; righteousness, mercy; prudence, peace; fortitude, meekness. The virtues are so joined and linked to one some other, that he who has one seems to have many; and the Saints have each one especial virtue, but the more than abundant virtue has the richer reward. What hospitality in Abraham, what humility, but because he excelled in faith, he gained the preeminence to a higher place all others. To every one in that location are many rewards because many incentives to virtue, but that which is most abundant in a good action, has the virtually exceeding reward.
6:24–26
24. But woe unto you that are rich! for ye have received your consolation.
25. Woe unto you that are full! for ye shall hunger. Woe unto you that express joy now! for ye shall mourn and weep.
26. Woe unto you, when all men shall speak well of you! for then did their fathers to the false prophets.
CYRIL OF ALEXANDRIA. Having said before that poverty for God'due south sake is the cause of every good thing, and that hunger and weeping will non exist without the reward of the saints, he goes on to denounce the opposite to these as the source of condemnation and penalization. Simply woe unto you rich, for ye have your consolation.
CHRYSOSTOM. For this expression, woe, is always said in the Scriptures to those who cannot escape from future penalty.
AMBROSE. But although in the abundance of wealth many are the allurements to law-breaking, even so many also are the incitements to virtue. Although virtue requires no support, and the offering of the poor human is more commendable than the liberality of the rich, all the same it is not those who possess riches, simply those who know not how to use them, that are condemned by the authority of the heavenly sentence. For every bit that poor man is more praiseworthy who gives without grudging, and then is the rich man more than guilty, who ought to return thanks for what he has received, and not to hide without using it the sum which was given him for the common good. It is not therefore the money, but the eye of the possessor which is in fault. And though in that location be no heavier punishment than to be preserving with anxious fear what is to serve for the reward of successors, yet since the covetous desires are fed by a sure pleasance of amassing, they who take had their consolation in the present life, have lost an eternal reward. We may here even so understand past the rich homo the Jewish people, or the heretics, or at to the lowest degree the Pharisees, who, rejoicing in an affluence of words, and a kind of hereditary pride of eloquence, accept overstepped the simplicity of true faith, and gained to themselves useless treasures.
BEDE. Woe to you that are full, for ye shall exist hungry. That rich man clothed in purple was full, feasting sumptuously every day, but endured in hunger that dreadful "woe," when from the finger of Lazarus, whom he had despised, he begged a drop of water.
BASIL. (Reg. fus. tract. 16–xix.) At present information technology is plain that the rule of abstinence is necessary, because the Campaigner mentions it among the fruits of the Spirit. (Gal. five:23.) For the subjection of the body is by nothing so obtained as past forbearance, whereby, as it were a bridle, it becomes united states to keep in check the fervour of youth. Abstinence then is the putting to death of sin, the extirpation of passions, the beginning of the spiritual life, blunting in itself the sting of temptations. Only lest there should be any agreement with the enemies of God, we must accept every thing equally the occasion requires, to shew, that to the pure all things are pure (Tit. 1:15.), past coming indeed to the necessaries of life, only abstaining altogether from those which conduce to pleasance. But since it is non possible that all should go along the same hours, or the same manner, or the same proportion, however let there exist i purpose, never to expect to be filled, for fulness of stomach makes the trunk itself likewise unfit for its proper functions, sleepy, and inclined to what is hurtful.
BEDE. In some other fashion. If those are happy who always hunger after the works of righteousness, they on the other manus are counted to exist unhappy, who, pleasing themselves in their own desires, endure no hunger after the truthful practiced. Information technology follows, Woe to you who laugh, &c.
BASIL. (ut sup.) Whereas the Lord reproves those who express mirth now, it is plain that there will never be a firm of laughter to the faithful, especially since there is so swell a multitude of those who die in sin for whom nosotros must mourn. Excessive laughter is a sign of want of moderation, and the move of an unrestrained spirit; only ever to express the feelings of our heart with a pleasantness of countenance is not unseemly.
CHRYSOSTOM. (Hom. 6. in Matt.) But tell me, why fine art thou distracting and wasting thyself away with pleasures, who must stand before the awful judgment, and give account of all things done hither?
BEDE. Just because flattery being the very nurse of sin, like oil to the flames, is wont to minister fuel to those who are on burn with sin, he adds, Woe unto you when all men shall speak well of you lot.
CHRYSOSTOM. What is said hither is not opposed to what our Lord says elsewhere, Let your lite shine before men; (Matt. 5:16.) that is, that we should exist eager to do good for the glory of God, non our own. For vain-glory is a noxious thing, and from hence springs iniquity, and despair, and avarice, the mother of evil. But if thou seekest to plough away from this, ever raise thy optics to God, and be content with that celebrity which is from Him. For if in all things nosotros must choose the more learned for judges, how dost thou trust to the many the decision of virtue, and not rather to Him, who before all others knoweth it, and can give and reward it, whose glory therefore if thou desirest, avoid the praise of men. For no one more excites our admiration than he who rejects celebrity. And if we practise this, much more than does the God of all. Be mindful then, that the glory of men rapidly faileth, seeing in the class of time information technology is past into oblivion. It follows, For so did their fathers to the fake prophets.
BEDE. Past the simulated prophets are meant those, who to proceeds the favour of the multitude attempt to predict future events. The Lord on the mount pronounces only the blessings of the good, but on the plain he describes likewise the "woe" of the wicked, considering the yet uninstructed hearers must outset be brought by terrors to practiced works, merely the perfect need only be invited by rewards.
AMBROSE. And marker, that Matthew by rewards called the people to virtue and religion, but Luke likewise frightened them from their sins and iniquities by the denunciation of hereafter penalisation.
Catena Aurea Luke 6
half-dozen posted on 02/xiii/2022 9:01:37 AM PST past annalex (fright them not)
To: annalex
Scenes From the Life of St. Alexius of Rome, Ragamuffin
Miniature from the Anjou Legendarium
Italian
14th century
7 posted on 02/thirteen/2022 9:02:39 AM PST by annalex (fearfulness them non)
To: annalex
St. Catherine de Ricci
Feast twenty-four hours: Feb xiii
The Ricci are an ancient family in Tuscany. Catherine was built-in at Florence in 1522, and called at her baptism Alexandrina, but she took the name of Catherine at her religious profession. Having lost her mother in her infancy, her male parent placed her in the Convent of Monticelli, near the gates of Florence, where her aunt, Louisa de Ricci, was a nun when she was between the age of six and seven. To her, this place was a paradise, but after some years her father took her abode. Attracted to the religious life, and with the consent of her male parent, she received the religious veil in the convent of Dominicanesses at Prat, in Tuscany in the year 1535 at fourteen years of age.
For 2 years she suffered inexpressible pains under a complication of violent distempers, which remedies only seemed to increase. These sufferings she sanctified by the interior disposition with which she bore them, and which she nourished by assiduous meditation on the passion of Christ. The victory over herself, and purgation of her angel was completed by a perfect spirit of prayer; for by the wedlock of her soul with God, and the establishment of the accented reign of his love in her heart, she was dead to and disengaged from all earthly things.
The saint was chosen, when very immature, first as mistress of the novices, and so sub-prioress, and, in the twenty-fifth year of her age, was appointed as perpetual prioress. The reputation of her extraordinary sanctity and prudence drew her many visits from a nifty number of bishops, princes, and cardinals-amidst them, the Cardinals Cervini, Alexander of Medicis, and Aldobrandini, who all three were afterwards raised to St. Peter's chair, under the names of Marcellus Two, Clement 8, and Leo XI.
Most wonderful were the raptures of St. Catherine in meditating on the passion of Christ, which was her daily practice, only to which she totally devoted herself every calendar week from Th noon to iii o'clock in the afternoon on Fri.
One of the miracles that was documented for her canonization was her advent many hundreds of miles abroad from where she was physically located. This involved actualization in a vision St Philip Neri, a resident of Rome, with whom she had maintained a long-term correspondence. Neri, who was otherwise very reluctant to discuss miraculous events, confirmed the event.
After a long disease she passed from this mortal life to everlasting bliss and possession of the object of all her desires on the banquet of the Purification of our Lady, on the 2nd of February, in 1589, the sixty-seventh year of her historic period. The anniversary of her beatification was performed by Clement XII in 1732, and that of her canonization by Benedict XIV in 1746.
catholicnewsagency.com
8 posted on 02/13/2022 9:06:59 AM PST by annalex (fear them not)
To: annalex
The Mystic Wedlock of St. Catherine of Ricci
Pierre Subleyras (1699 – 1749)
9 posted on 02/13/2022 nine:12:00 AM PST by annalex (fear them not)
To: annalex; All
NAVARRE BIBLE COMMENTARY (RSV)
Ad Majorem Dei Gloriam (To the Greater Glory of God)
From: Jeremiah 17:five-8
God Rewards People as They Deserve (Continuation)
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[5] Thus says the LORD: "Cursed is the man who trusts in man and makes flesh his arm, whose center turns away from the LORD. [6] He is like a shrub in the desert and shall not see any good come. He shall dwell in the parched places of the wilderness, in an uninhabited common salt land.
[7] "Blest is the homo who trusts in the LORD, whose trust is the LORD. [8] He is like a tree planted by water, that sends out its roots by the stream, and does not fright when heat comes, for its leaves remain green, and is not broken-hearted in the year of drought, for it does non cease to bear fruit."
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Commentary:
17:1-13. This passage includes a number of curt oracles in the style of wisdom writing, graphically expressing themes that were abiding in Jeremiah's preaching. Judah's sin of idolatry was quite obvious: anyone travelling the country could run into people frequenting the places where Canaanite gods were worshipped; they were everywhere ane went (vv. 1-3a). That is why the Lord volition abandon the Israelites, who will be uprooted from their land and enslaved (vv. 3b-4).
Using words like to those of Psalm 1, the prophet describes the misfortune that volition befall those who trust in themselves, as against the prosperity of those who trust in God (vv. five-8). St Thomas Aquinas' commentary on Psalm 1 fits in nicely with the simile here of the tree planted abreast water (v. eight): "Nosotros are asked to consider three things in the image of the tree--its being well-rooted, its fruitfulness, and the sustaining of its life. To be well-rooted, the tree must be well-watered, otherwise information technology will dry upwards and wither away; thus, we are told that the tree is planted beside running waters, which symbolize the currents of grace. 'He who believes in me...out of his heart shall flow rivers of living water' (Jn 7:38). The one whose roots draw on the living waters will carry much fruit in all the good works that he does, and fruitfulness is the second attribute of the image that we are asked to contemplate. 'Only the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness', etc. (Gal v:22). The tree does not wither away: it is sustained in life. Some trees lose their leaves, but others never lose their leaves; and thus information technology is with righteous men [...]; they will not be forgotten by God even in their tiniest and least significant actions. 'The righteous volition flourish similar a dark-green leaf' (Prov eleven:28)" ("Postilla super Psalmos", i, iii).
God cannot be deceived; he sees right into a person'south center, and he will judge each on his merits (vv. 9-11). The hope of Israel is the Lord (vv. 12-13), the fount of water (cf. 2:13; Ps 42:two; Jn four:x) without which none can alive (cf. v. 8). To show that those who forsake God will be judged and condemned, Jeremiah uses an image (they "shall be written in the earth": v. 13) that is reminiscent of Jesus' gesture when he "judges" the men who charge the adult female caught in adultery (Jn 8:six). The wind volition blow their names away: they will accept no identify in the volume of life.
ten posted on 02/13/2022 11:08:54 AM PST by fidelis (Ecce Crucem Domini! Fugite partes adversae! Vicit Leo de tribu Juda, Radix David! Alleluia! )
To: All
From: ane Corinthians xv:12, 16-20
The Basis of our Religion
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[12] Now if Christ is preached as raised from the dead, how tin can some of y'all say that in that location is no resurrection of the dead? [thirteen] Just if in that location is no resurrection of the dead, then Christ has not been raised;
[16] For if the dead are not raised, then Christ has not been raised. [17] If Christ has non been raised, your faith is futile, and yous are all the same in your sins. [18] Then those who have fallen comatose in Christ take perished. [19] If for this life only we have hoped in Christ, we are of all men nearly to exist pitied.
The Cause of our Resurrection
-----------------------------
[twenty] Merely in fact Christ has been raised from the dead, the first fruits of those who accept fallen asleep.
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Commentary:
12-19. St Paul very forcefully states that the resurrection of Christ is an essential truth of the Christian faith; without it that faith is vain. For, past rising from the dead Christ completes the piece of work of Redemption. Dying on the cross meant victory over sins; but it was necessary also that he should rise from the dead and thereby conquer death, the upshot of sin (cf. Rom 5:12). "It was necessary that Christ should rise again in social club to manifest the justice of God; for it was near appropriate that he who through obedience to God was degraded, and loaded with ignominy, should by him be exalted. [...] He rose too to confirm our faith, which is necessary for justification; for the resurrection of Christ from the dead past his own ability affords an irrefutable proof that he was the Son of God. Over again the resurrection nourishes and sustains our hope. As Christ rose again, we residue on an assured promise that nosotros too shall ascent again; the members must necessarily arrive at the condition of their caput. [...] Finally, the resurrection of our Lord, it should as well exist taught, was necessary to consummate the mystery of our salvation and redemption. By his death Christ liberated us from sin, by his resurrection he restored to united states of america the near important of those privileges which we had forfeited by sin" ("St Pius V Catechism", I, half dozen, 12).
In these verses St Paul is really giving indirect arguments in support of Christ'due south resurrection, by pointing out what an cool state of affairs we would exist in if Jesus Christ had non risen: our faith would be in vain (vv. 14,17,18), equally would our hope (v.19); the Apostles would be faux witnesses and their preaching valueless (vv fourteen-fifteen); and we would still be in our sins (v. 17). Christians, in other words, would be "of all men virtually to be pitied" (v. xix).
xx-28. The Campaigner insists on the solidarity that exists betwixt Christ and Christians: equally members of one single trunk, of which Christ is the head, they form as it were one organism (cf. Rom 6:3-eleven; Gal iii:28). Therefore, once the resurrection of Christ is affirmed, the resurrection of the simply necessarily follows. Adam'southward disobedience brought expiry for all; Jesus, the new Adam, has merited that all should ascension (cf. Rom 5:12-21). "Over again, the resurrection of Christ effects for usa the resurrection of our bodies not only considering information technology was the efficient cause of this mystery, just also because we all ought to arise after the example of the Lord. For with regard to the resurrection of the body we take this testimony of the Apostle: 'As by a man came death, by a man has come besides the resurrection of the dead' (1 Cor 15:21). In all that God did to reach the mystery of our redemption he made apply of the humanity of Christ as an effective instrument, and hence his resurrection was, as it were, an instrument for the achievement of our resurrection" ("St Pius V Canon", I, 6, 13).
Although St Paul here is referring only to the resurrection of the just (v. 23), he does speak elsewhere of the resurrection of all mankind (cf. Acts 24:15). The doctrine of the resurrection of the bodies of all at the end of fourth dimension, when Jesus will come up in glory to judge anybody, has always been part of the religion of the Church; "he [Christ] volition come at the cease of the earth, he will judge the living and the dead; and he will reward all, both the lost and the elect, according to their works. And all those will rising with their own bodies which they now have and so that they may receive according to their works, whether expert or bad; the wicked, a perpetual punishment with the devil; the adept, eternal glory with 'Christ" (Fourth Lateran Council, "De Fide Catholica", chap. i).
11 posted on 02/13/2022 eleven:09:twoscore AM PST past fidelis (Ecce Crucem Domini! Fugite partes adversae! Vicit Leo de tribu Juda, Radix David! Alleluia! )
To: All
From: Luke 6:17, xx-26
The Sermon on the Mount
-----------------------
[17] And He came down with them and stood on a level place, with a great crowd of His disciples and a peachy multitude of people from all Judea and Jerusalem and the body of water coast of Tyre and Sidon, who came to hear Him and to be healed of their diseases; [xviii] and those who were troubled with unclean spirits were cured. [19] And all the crowd sought to touch Him, for ability came along from Him and healed them all.
The Beatitudes and the Curses
-----------------------------
[xx] And He (Jesus) lifted upward His optics on His disciples, and said: "Blessed are you poor, for yours is the Kingdom of God. [21] Blessed are you that hunger now, for you shall be satisfied. Blest are you that weep now, for you shall express joy. [22] Blest are you when men hate you, and when they exclude you and revile you, and cast out your name as evil, on account of the Son of Man! [23] Rejoice in that solar day, and bound for joy, for behold, your advantage is slap-up in Heaven; for so their fathers did to the prophets. [24] Only woe to you that are rich, for you lot take received your alleviation. [25] Woe to you that are full now, for you shall hunger. Woe to you that express mirth now, for you shall mourn and cry. [26] Woe to you lot, when all men speak well of yous, for so their fathers did to the false prophets."
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Commentary:
20-49. These thirty verses of St. Luke correspond to some extent to the Sermon on the Mount, an extensive account of which St. Matthew gives us in Chapters five to 7 in his Gospel. It is very likely that in the class of His public ministry building in different regions and towns of Israel Jesus preached the same things, using different words on different occasions. Under the inspiration of the Holy Spirit each evangelist would have called to report those things which he considered most useful for the instruction of his firsthand readers--Christians of Jewish origin in the case of Matthew, Gentile converts in the case of Luke. There is no reason why i evangelist should not have selected sure items and another different ones, depending on his readership, or why one should not have laid special stress on some subjects and shortened or omitted accounts of others. In this present discourse, we might distinguish three parts—the Beatitudes and the curses (6:xx-26); love of one's enemies (6:27-38); and didactics on uprightness of middle (6:39-49).
Some Christians may detect information technology difficult to grasp the need of practicing the moral pedagogy of the Gospel so radically, in particular Christ's teaching in the Sermon on the Mount. Jesus is very demanding in what He says, only He is saying information technology to everyone, and not simply to His Apostles or to those disciples who followed Him closely. We are told expressly that "when Jesus finished these sayings, the crowds were astonished at His instruction" (Matthew 7:28). Information technology is quite clear that the Main calls everyone to holiness, making no distinction of country-in-life, race or personal circumstances. This teaching on the universal call to holiness was a primal indicate of the teaching of (St) Monsignor Escriva de Balaguer. The 2nd Vatican Council expressed the same education with the full weight of its authority: everyone is called to Christian holiness; consider, for case, just one reference it makes, in "Lumen Gentium", 11: "Strengthened by and then many and such great means of salvation, all the true-blue, whatever their condition or state--though each in his or her own style--are chosen past the Lord to that perfection of sanctity by which the Father Himself is perfect."
In the Sermon on the Mount Jesus is not proposing an unattainable platonic, useful though that might be to make us feel humble in the light of our disability to achieve it. No. Christian teaching in this regard is quite clear: what Christ commands, He commands in club to have us exercise what He says. Forth with His commandment comes grace to enable the states to fulfill it. Therefore, every Christian is capable of practising the moral pedagogy of Christ and of attaining the full elevation of his calling--holiness--not by his own efforts alone but by means of the grace which Christ has won for us, and with the constant help of the means of sanctification which He left to His Church. "If anyone plead homo weakness to alibi Himself for not loving God, information technology should be explained that He who demands our love pours into our hearts by the Holy Spirit the fervor of His honey, and this skillful Spirit our Heavenly Begetter gives to those that ask Him. With reason, therefore, did St. Augustine pray: `Requite Me what G command, and control what Y'all please.' As, and then, God is ever fix to help united states, specially since the expiry of Christ our Lord, by which the prince of this globe was cast out, there is no reason why anyone should be disheartened by the difficulty of the undertaking. To him who loves, nothing is difficult" ("St. Pius V Catechism", Three, ane, 7).
20-26. The 8 Beatitudes which St. Matthew gives (v:3-12) are summed upward in 4 past St. Luke, merely with iv opposite curses. We tin can say, with St. Ambrose, that Matthew's eight are included in Luke's four (cf. "Expositio Evangelii Sec. Lucam, in loc."). In St. Luke they are in some cases stated in a more than incisive, more direct form than in the Kickoff Gospel, where they are given with more explanation: for example, the commencement beatitude says only "Blessed are you poor", whereas in Matthew we read, "Blessed are the poor in spirit", which contains a cursory explanation of the virtue of poverty.
20. "The ordinary Christian has to reconcile two aspects of this life that can at first seem contradictory. There is on the one mitt "true poverty", which is obvious and tangible and made upwardly of definite things. This poverty should be an _expression of faith in God and a sign that the heart is not satisfied with created things and aspires to the Creator; that information technology wants to be filled with beloved of God so as to be able to give this aforementioned love to anybody. On the other hand, an ordinary Christian is and wants to be "one more among his swain men", sharing their way of life, their joys and happiness; working with them, loving the earth and all the good things that exist in it; using all created things to solve the problems of man life and to found a spiritual and cloth surroundings which will foster personal and social development [...].
"To my way of thinking the best examples of poverty are those mothers and fathers of large and poor families who spend their lives for their children and who with their effort and constancy--often without complaining of their needs--bring up their family, creating a cheerful dwelling in which everyone learns to love, to serve and to piece of work" (St J. Escriva, "Conversations", 110f).
24-26. Our Lord hither condemns four things: avarice and attachment to the things of the earth; excessive care of the torso, gluttony; empty-headed joy and general self-indulgence; flattery, and matted desire for human glory--4 very common vices which a Christian needs to be on baby-sit against.
24. In the same kind of mode every bit in poesy 20, which refers to the poor in the sense of those who love poverty, seeking to delight God better, so in this verse the "rich" are to exist understood as those who strive to accumulate possessions heedless of whether or non they are doing and then lawfully, and who seek their happiness in those possessions, as if they were their ultimate goal. But people who inherit wealth or acquire it through honest work tin be really poor provided they are detached from these things and are led by that disengagement to use them to help others, as God inspires them. We can find in Sacred Scriptures a number of people to whom the beatitude of the poor can be applied although they possessed considerable wealth--Abraham, Isaac, Moses, David, Job, for example.
As early on as St. Augustine's time at that place were people who failed to sympathise poverty and riches properly: they reasoned every bit follows: The Kingdom of Sky belongs to the poor, the Lazaruses of this world, the hungry; all the rich are bad, like this rich homo here. This sort of thinking led St. Augustine to explain the deep meaning of wealth and poverty according to the spirit of the Gospel: "Heed, poor man, to my comments on your words. When you refer to yourself as Lazarus, that holy man covered with wounds, I am afraid your pride makes you describe yourself incorrectly. Do not despise rich men who are merciful, who are apprehensive: or, to put it briefly, do non despise poor rich men. Oh, poor man, be poor yourself; poor, that is, apprehensive [...]. Listen to me, then. Exist truly poor, be devout, be humble; if y'all glory in your ragged and ulcerous poverty, if yous glory in likening yourself to that beggar lying outside the rich man's house, then you lot are merely noticing his poverty, and nothing else. What should I observe you lot ask? Read the Scriptures and you will empathize what I mean. Lazarus was poor, only he to whose bosom he was brought was rich. `It came to pass, it is written, that the poor human being died and he was brought by the angels to Abraham'south bosom.' To where? To Abraham'southward bosom, or let the states say, to that mysterious place where Abraham was resting. Read [...] and remember that Abraham was a very wealthy homo when he was on globe: he had abundance of money, a large family, flocks, land; yet that rich man was poor, considering he was apprehensive. `Abraham believed God and he was reckoned righteous.' [...] He was faithful, he did adept, received the commandment to offer his son in cede, and he did not refuse to offering what he had received to Him from whom he had received it. He was approved in God's sight and fix earlier u.s.a. as an example of faith" ("Sermon", 14).
To sum up: poverty does not consist in something purely external, in having or non having material appurtenances, only in something that goes far deeper, affecting a person's middle and soul; it consists in having a humble attitude to God, in being devout, in having total faith. If a Christian has these virtues and as well has an abundance of material possessions, he should exist discrete from his wealth and act charitably towards others and thus be pleasing to God. On the other mitt, if someone is non well-off he is not justified in God'south sight on that account, if he fails to strive to acquire those virtues in which true poverty consists.
Source: Daily Word for Reflection—Navarre Bible Commentary
12 posted on 02/thirteen/2022 eleven:x:02 AM PST by fidelis (Ecce Crucem Domini! Fugite partes adversae! Vicit Leo de tribu Juda, Radix David! Alleluia! )
To: All
xiii posted on 02/13/2022 eleven:14:38 AM PST past fidelis (Ecce Crucem Domini! Fugite partes adversae! Vicit Leo de tribu Juda, Radix David! Alleluia! )
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