Catholic Caucus: Daily Mass Readings, 08-07-14, OM, St. Sixtus II/companions, St. Cajetan, Priest

USCCB.org/RNAB ^ | 08-07-14 | Revised New American Bible

[Salvation]

The saint who opposed ...... [St. Cajetan]
Novena to Saint Cajetan, Patron of the Unemployed [Ecumenical Prayer Thread]
SAINT CAJETAN of THIENA

[Salvation]

Information: St. Cajetan

Feast Day: August 7

Born: October 1, 1480, Vicenza, Veneto, Republic of Venice (now Italy)

Died: August 7, 1547, Naples, Campania, Kingdom of Naples

Canonized: April 12, 1671, Rome by Pope Clement X

Patron of: workers; gamblers; job seekers; unemployed people

[Salvation]

Interactive Saints for Kids

St. Cajetan

Feast Day: August 7
Born: 1480 :: Died: 1547

St. Cajetan was born in Vicenza in Italy, and his father was a rich Count. He studied Law at the University of Padua and became a Lawyer. He was a good Lawyer and got a job in the offices of the Pope in Rome.

Cajetan later decided he wanted to be a priest. After he became a priest he returned to his own city of Vicenza. All his rich relatives were angry with him for becoming a priest. This did not stop St, Cajetan from joining a group of humble, simple men who devoted themselves to helping the sick and the poor.

St. Cajetan went all over the city looking for unfortunate people and would serve them himself. He helped at the hospital by caring for people with the most disgusting diseases. In other cities, he did the same charitable work.

He also encouraged everyone to go to Holy Communion often. "I shall never be happy," he said, "until I see Christians flocking to feed on the Bread of Life with eagerness and delight, not with fear and shame."

Together with three other holy men, St. Cajetan started an order of religious priests called "Theatines." These priests devoted themselves to preaching the Gospel message to the people. They encouraged the people to go often for confession and to receive Communion. They also helped the sick and did lots of other good works.

St. Cajetan died at the age of sixty-seven on August 7, 1547, in Naples. Although he was very sick before he died, he lay on hard wooden boards, even though the doctor advised him to sleep on a mattress.

"My Savior died on a cross," he said. "Let me at least die on wood."

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Matthew
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Matthew 16
13.	And Jesus came into the quarters of Cesarea Philippi: and he asked his disciples, saying: Whom do men say that the Son of man is?	Venit autem Jesus in partes Cæsareæ Philippi : et interrogabat discipulos suos, dicens : Quem dicunt homines esse Filium hominis ?	ελθων δε ο ιησους εις τα μερη καισαρειας της φιλιππου ηρωτα τους μαθητας αυτου λεγων τινα με λεγουσιν οι ανθρωποι ειναι τον υιον του ανθρωπου
14.	But they said: Some John the Baptist, and other some Elias, and others Jeremias, or one of the prophets.	At illi dixerunt : Alii Joannem Baptistam, alii autem Eliam, alii vero Jeremiam, aut unum ex prophetis.	οι δε ειπον οι μεν ιωαννην τον βαπτιστην αλλοι δε ηλιαν ετεροι δε ιερεμιαν η ενα των προφητων
15.	Jesus saith to them: But whom do you say that I am?	Dicit illis Jesus : Vos autem, quem me esse dicitis ?	λεγει αυτοις υμεις δε τινα με λεγετε ειναι
16.	Simon Peter answered and said: Thou art Christ, the Son of the living God.	Respondens Simon Petrus dixit : Tu es Christus, Filius Dei vivi.	αποκριθεις δε σιμων πετρος ειπεν συ ει ο χριστος ο υιος του θεου του ζωντος
17.	And Jesus answering, said to him: Blessed art thou, Simon Bar-Jona: because flesh and blood hath not revealed it to thee, but my Father who is in heaven.	Respondens autem Jesus, dixit ei : Beatus es Simon Bar Jona : quia caro et sanguis non revelavit tibi, sed Pater meus, qui in cælis est.	και αποκριθεις ο ιησους ειπεν αυτω μακαριος ει σιμων βαρ ιωνα οτι σαρξ και αιμα ουκ απεκαλυψεν σοι αλλ ο πατηρ μου ο εν τοις ουρανοις
18.	And I say to thee: That thou art Peter; and upon this rock I will build my church, and the gates of hell shall not prevail against it.	Et ego dico tibi, quia tu es Petrus, et super hanc petram ædificabo Ecclesiam meam, et portæ inferi non prævalebunt adversus eam.	καγω δε σοι λεγω οτι συ ει πετρος και επι ταυτη τη πετρα οικοδομησω μου την εκκλησιαν και πυλαι αδου ου κατισχυσουσιν αυτης
19.	And I will give to thee the keys of the kingdom of heaven. And whatsoever thou shalt bind upon earth, it shall be bound also in heaven: and whatsoever thou shalt loose upon earth, it shall be loosed also in heaven.	Et tibi dabo claves regni cælorum. Et quodcumque ligaveris super terram, erit ligatum et in cælis : et quodcumque solveris super terram, erit solutum et in cælis.	και δωσω σοι τας κλεις της βασιλειας των ουρανων και ο εαν δησης επι της γης εσται δεδεμενον εν τοις ουρανοις και ο εαν λυσης επι της γης εσται λελυμενον εν τοις ουρανοις
20.	Then he commanded his disciples, that they should tell no one that he was Jesus the Christ.	Tunc præcepit discipulis suis ut nemini dicerent quia ipse esset Jesus Christus.	τοτε διεστειλατο τοις μαθηταις αυτου ινα μηδενι ειπωσιν οτι αυτος εστιν ιησους ο χριστος
21.	From that time Jesus began to shew to his disciples, that he must go to Jerusalem, and suffer many things from the ancients and scribes and chief priests, and be put to death, and the third day rise again.	Exinde cœpit Jesus ostendere discipulis suis, quia oporteret eum ire Jerosolymam, et multa pati a senioribus, et scribis, et principibus sacerdotum, et occidi, et tertia die resurgere.	απο τοτε ηρξατο ο ιησους δεικνυειν τοις μαθηταις αυτου οτι δει αυτον απελθειν εις ιεροσολυμα και πολλα παθειν απο των πρεσβυτερων και αρχιερεων και γραμματεων και αποκτανθηναι και τη τριτη ημερα εγερθηναι
22.	And Peter taking him, began to rebuke him, saying: Lord, be it far from thee, this shall not be unto thee.	Et assumens eum Petrus, cœpit increpare illum dicens : Absit a te, Domine : non erit tibi hoc.	και προσλαβομενος αυτον ο πετρος ηρξατο επιτιμαν αυτω λεγων ιλεως σοι κυριε ου μη εσται σοι τουτο
23.	Who turning, said to Peter: Go behind me, Satan, thou art a scandal unto me: because thou savourest not the things that are of God, but the things that are of men.	Qui conversus, dixit Petro : Vade post me Satana, scandalum es mihi : quia non sapis ea quæ Dei sunt, sed ea quæ hominum.	ο δε στραφεις ειπεν τω πετρω υπαγε οπισω μου σατανα σκανδαλον μου ει οτι ου φρονεις τα του θεου αλλα τα των ανθρωπων

[annalex]

13. When Jesus came into the coasts of Cesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am?
14. And they said, Some say that you are John the Baptist, some, Elias; and others, Jeremiah, or one of the prophets.
15. He said to them, But whom say you that I am?
16. And Simon Peter answered and said, You are the Christ, the Son of the living God.
17. And Jesus answered and said to him, Blessed are you, Simon Bar-jona: for flesh and blood has not revealed it to you, but my Father which is in heaven.
18. And I say also to you, That you are Peter and upon this rock I will build my Church: and the gates of hell shall not prevail against it.
19. And I will give to you the keys of the kingdom of heaven: and whatsoever you shall bind on earth shall be bound in heaven: and whatsoever you shall loose on earth shall be loosed in heaven.

GLOSS; As soon as the Lord had taken His disciples out of the teaching of the Pharisees, He then suitably proceeds to lay deep the foundations of the Gospel doctrine; and to give this the greater solemnity, it is introduced by the name of the place, When Jesus came into the coasts of Cesarea Philippi.

CHRYS; He adds 'of Philip,' to distinguish it from the other Cesarea, of Strato. And He asks this question in the former place, leading His disciples far out of the way of the Jews, that being set free from all fear, they might say freely what was in their mind.

JEROME; This Philip was the brother of Herod, the tetrarch of Ituraea, and the region of Trachonitis, who gave to the city, which is now called Paneas the name of Cesarea in honor of Tiberius Cesar.

GLOSS; When about to confirm the disciples in the faith, He would first take away from their minds the errors and opinions of others, whence it follows, And he asked his disciples, saying, Whom do men say that the Son of Man is?

ORIGEN; Christ puts this question to His disciples, that from their answer we may learn that there were at that time among the Jews various opinions concerning Christ; and to the end that we should always investigate what opinion men may form of us; that if any ill be said of us, we may cut off the occasions of it; or if any good, we may multiply the occasions of it.

GLOSS; So by this instance of the Apostles, the followers of the Bishops are instructed, that whatever opinions they may hear out of doors concerning their Bishops, they should tell them to them.

JEROME; Beautifully is the question put, Whom do men say that the Son of Man is? For they who speak of the Son of Man, are men: but they who understood His divine nature are called not men but Gods.

CHRYS; He says not, Whom do the Scribes and Pharisees say that I am? but, Whom do men say that I am? searching into the minds of the common people, which were not perverted to evil. For though their opinion concerning Christ was much below what it ought to have been, yet it was free from willful wickedness; but the opinion of the Pharisees concerning Christ was as full of much malice.

HILARY; By asking, Whom do men say that the Son of Man is? He implied that something ought to be thought respecting Him beyond what appeared, for He was the Son of Man. And in thus inquiring after men's opinion respecting Himself, we e are not to think that He made confession of Himself; for that which He asked for was something concealed, to which the faith of believers ought to extend itself. We must hold that form of confession, that we so mention the Son of God as not to forget the Son of Man, for the one without the other offers us no hope of salvation; and therefore He said emphatically, Whom do men say that the Son of Man is?

JEROME; He says not, Whom do men say that I am? but, Whom do men say that the Son of Man is? that He should not seem to ask ostentatiously concerning Himself. Observe, that wherever the Old Testament has 'Son of Man,' the phrase in the Hebrew is 'Son of Adam.'

ORIGEN; Then the disciples recount the divers opinions of the Jews relating to Christ; And they said, Some say John the Baptist, following Herod's opinion; others Elias, supposing either that Elias had gone through a second birth, or that having continued alive in the body, He had at this time appeared; others Jeremiah, whom the Lord had ordained to be Prophet among the Gentiles, not understanding that Jeremiah was a type of Christ; or one of the Prophets, in a like way, because of those things which God spoke to them through the Prophets, yet they were not fulfilled in them, but in Christ.

JEROME; It was as easy for the multitudes to be wrong in supposing Him to be Elias and Jeremiah, as Herod in supposing Him to be John the Baptist; whence I wonder that some interpreters should have sought for the causes of these several errors.

CHRYS; The disciples having recounted the opinion of the common people, He then by a second question invites them to higher thoughts concerning Him; and therefore it follows, Jesus said to them, Whom say you that I am? You who are with Me always, and have seen greater miracles than the multitudes, ought not to agree in the opinion of the multitudes. For this reason He did not put this question to them at the commencement of His preaching, but after He had done many signs; then also He spoke many things to them concerning His Deity.

JEROME; Observe how by this connection of the discourse the Apostles are not styled men but God's. For when He had said, Whom say you that the Son of Man is? He adds, Whom say you that I am, as much as to say, They being men think of Me as man, you who are God's, whom do you think Me?

RABAN; He inquires the opinions of His disciples and of those without, not because He was ignorant of them; His disciples He asks, that He may reward with due reward their confession of a right faith; and the opinions of those without He inquires, that having the wrong opinions first set forth, it might be proved that the disciples had received the truth of their confession not from common opinion, but out of the hidden treasure of the Lord's revelation.

CHRYS; When the Lord inquires concerning the opinion of the multitudes, all the disciples answer; but when all the disciples are asked, Peter as the mouth and head of the Apostles answers for all, as it follows, Simon Peter answered and said, you are Christ, the Son of the living God.

ORIGEN; Peter denied that Jesus was any of those things which the Jews supposed, by his confession, You are the Christ, which the Jews were ignorant of; but he added what was more, the Son of the living God, who had said by his Prophets, I live, said the Lord. And therefore was He called the living Lord, but in a more especial manner as being eminent above all that had life; for He alone has immortality, and is the fount of life, wherefore He is rightly called God the Father; for He is life as it were flowing out of a fountain, who said, I am the life.

JEROME; He calls Him the living God, in comparison of those gods who are esteemed gods, but are dead; such, I mean, as Saturn, Jupiter, Venus, Hercules, and the other monsters of idols.

HILARY; This is the true and unalterable faith, that from God came forth God the Son, who has eternity out of the eternity of the Father. That this God took to Him a body and was made man is a perfect confession. Thus He embraced all in that He here expresses both His nature and His name, in which is the sum of virtues.

RABAN; And by a remarkable distinction it was that the Lord Himself puts forward the lowliness of the humanity which He had taken upon Him, while His disciple shows us the excellence of His divine eternity.

HILARY; This confession of Peter met a worthy reward, for that he had seen the Son of God in the man. Whence it follows, Jesus answered and said to him, Blessed are you, Simon Bar-jonas, and blood has not revealed this to you, but my Father who is in heaven.

JEROME; This return Christ makes to the Apostle for the testimony which Peter had spoken concerning Him, You are Christ, the Son of the living God. The Lord said to him, Blessed are you, Simon Bar-jonas. Why? Because flesh and blood has not revealed this to you, but My Father. That which flesh and blood could not reveal, was revealed by the grace of the Holy Spirit. By his confession then he obtains a title, which should signify that he had received a revelation from the Holy Spirit, whose son he shall also be called; for Bar-Jonas in our tongue signifies the son of a dove. Others take it in the simple sense, that Peter is the son of John, according to that question in another place, Simon, son of John, do you love me? affirming that it is an error of the copyists in writing here Bar-Jonas for Bar-joannas, dropping one syllable. Now Joanna is interpreted 'The grace of God.' But either name has its mystical interpretation; the dove signifies the Holy Spirit; and the grace of God signifies the spiritual gift.

CHRYS; It would be without meaning to say, you are the son of Jonas, unless he intended to show that Christ is as naturally the Son of God, as Peter is the son of Jonas, that is, of the same substance as him that begot him.

JEROME; Compare what is here said, flesh and blood 'has not revealed' it to you, with the Apostolic declaration, Immediately I was not content with flesh and blood, meaning there by this expression the Jews; so that here also the same thing is shown in different words, that not by the teaching of the Pharisees, but by the grace of God, Christ was revealed to him the Son of God.

HILARY; Otherwise; He is blessed, because to have looked and to have seen beyond human sight is matter of praise, not beholding that which is of flesh and blood, but seeing the Son of God by the revelation of the heavenly Father; and he was held worthy to be the first to acknowledge the divinity which was in Christ.

ORIGEN; It must be inquired in this place whether, when they were first sent out, the disciples knew that He was the Christ. For this speech shows that Peter then first confessed Him to be the Son of the living God. And look whether you can solve a question of this sort, by saying that to believe Jesus to be the Christ is less than to know Him; and so suppose that when they were sent to preach they believed that Jesus was the Christ and afterwards as they made progress they knew Him to be so. Or must we answer thus; That then the Apostles had the beginnings of a knowledge of Christ, and knew some little concerning Him; and that they made progress afterwards in the knowledge of Him, so that they were able to receive the knowledge of Christ revealed by the Father, as Peter, who is here blessed, not only for that he says, You are the Christ, but much more for that he adds, the Son of the living God.

CHRYS; And truly if Peter had not confessed that Christ was in a peculiar sense born of the Father, there had been no need of revelation; nor would he have been worthy of this blessing for confessing Christ to be one of many adopted sons; for before this they who were with Him in the ship had said, Truly you are the Son of God. Nathanael also said, Rabbi, you are the Son of God. Yet were not these blessed because they did not confess such sonship as does Peter here, but thought Him one among many, not in the true sense a son; or, if chief above all, yet not the substance of the Father. But see how the Father reveals the Son, and the Son the Father; from none other comes it to confess the Son than of the Father, and from none other to confess the Father than of the Son; so that from this place even it is manifest that the Son is of the same substance, and to be worshipped together with the Father. Christ then proceeds to show that many would hereafter believe what Peter had now confessed, whence He adds, And I say to you, that you are Peter.

JEROME; As much as to say, You have said to me, You are Christ the Son of the living God, therefore I say to you, not in a mere speech, and that goes not on into operation; but I say to you, and for Me to speak is to make it so, that you are Peter. For as from Christ proceeded that light to the Apostles, whereby they were called the light of the world, and those other names which were imposed upon them by the Lord, so upon Simon who believed in Christ the Rock, He bestowed the name of Peter (Rock.)

AUG; But let none suppose that Peter received that name here; he received it at no other time than where John relates that it was said to him, you shall be called Cephas, which is interpreted, Peter.

JEROME; And pursuing the metaphor of the rock, it is rightly said to him as follows: And upon this rock I will build my Church.

CHRYS; That is, On this faith and confession I will build my Church. Herein showing that many should believe what Peter had confessed, and raising his understanding, and making him His shepherd.

AUG; I have said in a certain place of the Apostle Peter, that it was on him, as on a rock, that the Church was built. But I know that since that I have often explained these words of the Lord, you are Peter, and on this rock will I build my Church, as meaning upon Him whom Peter had confessed in the words, You are Christ, the Son of the living God; and so that Peter, taking his name from this rock, would represent the Church, which is built upon this rock. For it is not said to him, you art the rock, but, you are Peter. But the rock was Christ, whom because Simon thus confessed, as the whole Church confesses Him, he was named Peter. Let the reader choose whether of these two opinions seems to him the more probable.

HILARY; But in this bestowing of a new name is a happy foundation of the Church, and a rock worthy of that building, which should break up the laws of hell, burst the gates of Tartarus, and all the shackles of death. And to show the firmness of this Church thus built upon a rock, He adds, And the gates of hell shall not prevail against it.

GLOSS; That is, shall not separate it from the love and faith of Me.

JEROME; I suppose the gates of hell to mean vice and sin, or at least the doctrines of heretics by which men are ensnared and drawn into hell.

ORIGEN; But in heavenly things every spiritual sin is a gate of hell, to which are opposed the gates of righteousness.

RABAN; The gates of hell are the torments and promises of the persecutors. Also, the evil works of the unbelievers, and vain conversation, are gates of hell, because they show the path of destruction.

ORIGEN; He does not express what it is which they shall not prevail against, whether the rock on which He builds the Church, or the Church which He builds on the rock; but it is clear that neither against the rock nor against the Church will the gates of hell prevail.

CYRIL; According to this promise of the Lord, the Apostolic Church of Peter remains pure and spotless from all leading into error, or heretical fraud, above all Heads and Bishops, and Primates of Churches and people, with its own Pontiffs, with most abundant faith, and the authority of Peter. And while other Churches have to blush for the error of some of their members, this reigns alone immovably established, enforcing silence, and stopping the mouths of all heretics; and we, not drunken with the wine of pride, confess together with it the type of truth, and of the holy apostolic tradition.

JEROME; Let none think that this is said of death, implying that the Apostles should not be subject to the condition of death, when we see their martyrdoms so illustrious.

ORIGEN; Wherefore if we, by the revelation of our Father who is in heaven, shall confess that Jesus Christ is the Son of God, having also our conversation in heaven, to us also shall be said, you are Peter; for every one is a Rock who is an imitator of Christ. But against whomsoever the gates of hell prevail, he is neither to be called a rock upon which Christ builds His Church; neither a Church, or part of the Church, which Christ builds upon a rock.

CHRYS; Then He speaks of another honor of Peter, when He adds, And I will give you the keys of the kingdom of heaven; as much as to say, As the Father has given you to know Me, I also will give something to you, namely, the keys of the kingdom of heaven.

RABAN; For as with a zeal beyond the others he had confessed the King of heaven, he is deservedly entrusted more than the others with the keys of the heavenly kingdom, that it might be clear to all, that without that confession and faith none ought to enter the kingdom of heaven. By the keys of the kingdom He means discernment and power; power, by which he binds and looses; discernment, by which he separates the worthy from the unworthy.

GLOSS; It follows, And whatsoever you shall bind; that is, whomsoever you shall judge unworthy of forgiveness while he lives, shall be judged unworthy with God; and whatsoever you shall loose, that is, whomsoever you shall judge worthy to be forgiven while he lives, shall obtain forgiveness of his sins from God.

ORIGEN; See how great power has that rock upon which the Church is built, that its sentences are to continue film as though God gave sentence by it.

CHRYS; See how Christ leads Peter to a high understanding concerning himself. These things that He here promises to give him, belong to God alone, namely to forgive sins, and to make the Church immovable amidst the storms of so many persecutions and trials.

RABAN; But this power of binding and loosing, though it seems given by the Lord to Peter alone, is indeed given also to the other Apostles, and is even now in the Bishops and Presbyters in every Church. But Peter received in a special manner the keys of the kingdom of heaven, and a supremacy of judicial power, that all the faithful throughout the world might understand that all who in any manner separate themselves from the unity of the faith, or from communion with him, such should neither be able to be loosed from the bonds of sin, nor to enter the gate of the heavenly kingdom.

GLOSS; This power was committed specially to Peter, that we might thereby be invited to unity. For He therefore appointed him the head of the Apostles, that the Church might have one principal Vicar of Christ, to whom the different members of the Church should have recourse, if ever they should have dissensions among them. But if there were many heads in the Church, the bond of unity would be broken. Some say that the words upon earth denote that power was not given to men to bind and loose the dead, but the living; for he who should loose the dead would do this not upon earth, but after the earth.

SECOND COUNCIL OF CONSTANTINOPLE; How is it that some do presume to say that these things are said only of the living? Know they not that the sentence of anathema is nothing else but separation? They are to be avoided who are held of grievous faults, whether they are among the living, or not. For it is always necessary to fly from the wicked. Moreover there are diverse letters read of Augustine of religious memory, who was of great renown among the African bishops, which affirmed that heretics ought to be anathematized even after death. Such an ecclesiastical tradition other African Bishops also have preserved. And the Holy Roman Church also has anathematized some Bishops after death, although no accusation had been brought against their faith in their lifetimes.

JEROME; Bishops and Presbyters, not understanding this passage, assume to themselves something of the lofty pretensions of the Pharisees, and suppose that they may either condemn the innocent, or absolve the guilty; whereas what will be inquired into before the Lord will be not the sentence of the Priests, but the life of him that is being judged. We read in Leviticus of the lepers, how they are commanded to show themselves to the Priests; and if they have the leprosy, then they are made unclean by the Priest; not that the Priest makes them leprous and unclean, but that the Priest has knowledge of what is leprosy and what is not leprosy, and can discern who is clean, and who is unclean. In the same way then as there the Priest makes the leper unclean, here the Bishop or Presbyter binds or looses not those who are without sin, or guilt, but in discharge of his function when he has heard the varieties of their sins, he knows who is to be bound, and who loosed.

ORIGEN; Let him then be without blame who binds or looses another, that he may be found worthy to bind or loose in heaven. Moreover, to him who shall be able by his virtues to shut the gates of hell, are given in reward the keys of the kingdom of heaven. For every kind of virtue when any has begun to practice it; as it were opens itself before Him, the Lord, namely, opening it through His grace, so that the same virtue is found to be both the gate, and the key of the gate. But it may be that each virtue is itself the kingdom of heaven.

20. Then he charged his disciples that they should tell no man that he was Jesus the Christ.
21. From that time forth Jesus began to show to his disciples, how that he must go to Jerusalem, and suffer many things of the elders and Chief Priests and Scribes, and be killed, and be raised again the third day.

ORIGEN; Seeing Peter had confessed Him to be Christ the Son of the living God, because He would not have them preach this in the mean time, He adds, Then he charged his disciples that they should tell no man that he was Jesus the Christ.

JEROME; When then above He sends His disciples to preach, and commands them to proclaim His advent, this seems contrary to His command here, that they should not say that He is Jesus the Christ. To me it seems that it is one thing to preach Christ, and another to preach Jesus the Christ. Christ is a common title of dignity, Jesus the proper name of the Savior.

ORIGEN; Or they then spoke of Him in lowly words, as only a great and wonderful man, but as yet proclaimed Him not as the Christ. Yet if any will have it that He was even at the first proclaimed to be Christ, he may say that now He chose that first short announcement of His name to be left in silence and not repeated, that that little which they had heard concerning Christ might be digested into their minds. Or the difficulty may be solved thus: that the former relation concerning their preaching Christ does not belong to the time before His Resurrection, but to the time that should be after the Resurrection; and that the command now given is meant for the time present; for it were of no use to preach Him, and to be silent concerning His cross. Moreover, He commanded them that they should tell no man that He was the Christ, and prepared them that they should afterwards say that He was Christ who was crucified, and who rose again from the dead.

JEROME; But that none should suppose that this is only my explanation, and not an evangelic interpretation, what follows explains the reasons of His forbidding them to preach Him at that time; Then Jesus began to show to his disciples that he must needs go to Jerusalem, and suffer many things of the elders and Scribes, and Chief Priests, and be put to death, and rise again the third day. The meaning is; then preach Me when I shall have suffered these things, for it will be of no avail that Christ be preached publicly, and His Majesty spread abroad among the people, when after a little time they shall see Him scourged and crucified.

CHRYS; For what having once had root has afterwards been torn up, if it is again planted, is with difficulty retained among the multitude; but what having been once rooted has continued ever after unmoved, is easily brought on to a further growth. He therefore dwells on these sorrowful things, and repeats His discourse upon them, that He may open the minds of His disciples.

ORIGEN; And observe that it is not said, 'He began to say,' or 'to teach,' but to show; for as things are said to be shown to the sense, so the things which Christ spoke are said to be shown by Him. Nor indeed do I think, that to those who saw Him suffering many things in the flesh, were those things which they saw so shown as this representation in words showed to the disciples the mystery of the passion and resurrection of Christ. At that time, indeed, He only began to show them, and afterwards when they were more able to receive it, He showed them more fully; for all that Jesus began to do, that He accomplished. He must needs go to Jerusalem, to be put to death indeed in the Jerusalem which is below, but to rise again and reign in the heavenly Jerusalem.

But when Christ rose again, and others were risen with Him, they no longer sought the Jerusalem which is beneath, or the house of prayer in it, but that which is above. He suffers many things from the elders of the earthly Jerusalem, that He may be glorified by those heavenly elders who receive His mercies. He rose again from the dead on the third day, that He may deliver from the evil one, and purchase for such as are so delivered this gift, that they be baptized in spirit, soul, and body, in the name of the Father, and the Son, and the Holy Spirit, who are three days perpetually present to those that through them have been made children of light.

22. Then Peter took him, and began to rebuke him, saying, Be it far from you, Lord: this shall not be to you.
23. But he turned, and said to Peter, Get you behind me, Satan: you are an offense to me: for you savor not the things that be of God, but those that be of men.

ORIGEN; While Christ was yet speaking the beginnings of the things which He was showing to them, Peter considered them unworthy of the Son of the living God. And forgetting that the Son of the living God does nothing, and acts in no way worthy of blame, he began to rebuke Him; and this is what is said, And Peter took him, and began to rebuke him.

JEROME; We have often said that Peter had too hot a zeal, and a very great affection towards the Lord the Savior. Therefore after that his confession, and the reward of which he had heard from the Savior, he would not have that his confession destroyed, and thought it impossible that the Son of God could be put to death, but takes Him to him affectionately, or takes Him aside that he may not seem to be rebuking his Master in the presence of his fellow disciples, and begins to chide Him with the feeling of one that loved Him, and to contradict Him, and say, Be it far from you, Lord; or as it is better in the Greek, that is, Be propitious to Thyself, Lord, this shall not be to you.

ORIGEN; As though Christ Himself had needed a propitiation. His affection Christ allows, but charges him with ignorance; as it follows, He turned and said to Peter, Get you behind me, Satan, you art an offense to me.

HILARY; The Lord, knowing the suggestion of the craft of the devil, says to Peter, Get you behind me; that is, that he should follow the example of His passion; but to him by whom this expression was suggested, He turns and says, Satan, you are an offense to me. For we cannot suppose that the name of Satan, and the sin of being an offense, would be imputed to Peter after those so-great declarations of blessedness and power that had been granted him.

JEROME; But to me this error of the Apostle, proceeding from the warmth of his affection, will never seem a suggestion of the devil. Let the thoughtful reader consider that that blessedness of power was promised to Peter in time to come, not given him at the time present; had it been conveyed to him immediately, the error of a false confession would never have found place in him.

CHRYS; For what wonder is it that this should befall Peter, who had never received a revelation concerning these things? For that you may learn that that confession which he made concerning Christ was not spoken of himself, observe how in these things which had not been revealed to him, he is at a loss. Estimating the things of Christ by human and earthly principles, he judged it mean and unworthy of Him that He should suffer. Therefore the Lord added, For you savor not the things that be of God, but the things that be of men.

JEROME; As much as to say; It is of My will, and of the Father's will, that I should die for the salvation of men; you considering only your own will would not that the grain of wheat should fall into the ground, that it may bring forth much fruit; therefore as you speak what is opposed to My will, you ought to be called My adversary. For Satan is interpreted 'adverse' or 'contrary.'

ORIGEN; Yet the words in which Peter and those in which Satan are rebuked, are not, as is commonly thought, the same; to Peter it is said, Get you behind me, Satan; that is, follow me, you that are contrary to my will; to the Devil it is said, Go your way, Satan, understanding not 'behind me,' but 'into everlasting fire.' He said therefore to Peter, Get you behind me, as to one who through ignorance was ceasing to walk after Christ. And He called him Satan, as one, who through ignorance had somewhat contrary to God. But he is blessed to whom Christ turns, even though He turn in order to rebuke him. But why said He to Peter, you are an offense to me, when in the Psalm it is said, Great peace have they that love your law, and there is no offense to them? It must be answered, that not only is Jesus not offended, but neither is any man who is perfect in the love of God; and yet he who does or speaks any thing of the nature of an offense, may be an offense even to one who is incapable of being offended. Or he may hold every disciple that sins as an offense, as Paul speaks, Who is offended, and I burn not?

Catena Aurea Matthew 16

[annalex]

Christ Giving the Keys to St Peter

Giovanni Battista Castello

1598
Illumination on vellum, 384 x 292 mm
Musée du Louvre, Paris

[Salvation]

CATHOLIC ALMANAC

Thursday, August 7

Liturgical Color: Green

The Jesuit order was restored by Pope
Pius VII on this day in 1814. Pope
Clement XIV reluctantly suppressed it in
1773 due to threats from monarchies in
France and Spain. Founded in 1540, the
Jesuits have over 20,000 priests.

[Salvation]

Day 237 - Is it permissible to offer assistance in dying? // Why is abortion unacceptable at any phase in the development?

Is it permissible to offer assistance in dying?

To bring about death directly is always against the commandment "You shall not kill" (Ex 20:13). In contrast, to stand by and assist a dying person is humane and even obligatory. What really matters is whether a dying person is killed or allowed to die. Someone who kills a dying person (euthanasia) breaks the Fifth Commandment. Someone who helps another person in the dying process obeys the commandment "Love your neighbor." In view of the certain impending death of a patient, it is legitimate to withhold extraordinary or expensive medical procedures that are not proportionate to the expected outcome. The patient himself must make the decision to forgo "extraordinary" measures or must have stated this intention in an advance directive. If he is no longer capable of doing so, those who are legally entitled must represent the express or probable wishes of the dying person. Ordinary care of a dying person should never be discontinued; this is commanded by love of neighbor and mercy. Meanwhile it can be legitimate and in keeping with human dignity to use painkillers, even at the risk of shortening the patient's life. The crucial thing is that the use of such medications must not aim at bringing about death, either as an end in itself or as a means of ending pain.

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Why is abortion unacceptable at any phase in the development of an embryo?

God-given human life is God's own property; it is sacred from the first moment of its existence and not under the control of any human being. "Before I formed you in the womb I knew you, and before you were born I consecrated you" (Jer 1:5). God alone is Lord over life and death. Not even "my" life belongs to me. Every child, from the moment of conception on, has a right to life. From his earliest beginnings an unborn human being is a separate person, and no one can infringe upon his rights, not the State, not the doctor, and not even the mother. The Church's clarity about this is not a lack of compassion; she means, rather, to point out the irreparable harm that is inflicted on the child who is killed in abortion and on his parents and on society as a whole. Protecting innocent human life is one of the noblest tasks of the State. If a State evades this responsibility, it undermines the foundations of a rule of law. (YOUCAT questions 382-383)

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Dig Deeper: CCC section (2270-2274) and other references here.

[Salvation]

Part 3: Life in Christ (1691 - 2557)

Section 2: The Ten Commandments (2052 - 2557)

Chapter 2: You Shall Love Your Neighbor as Yourself (2196 - 2557)

Article 5: The Fifth Commandment (2258 - 2330)

Jesus said to his disciples: "Love one another even as I have loved you."¹ ⇡

You shall not kill.⁵⁴

You have heard that it was said to the men of old, "You shall not kill: and whoever kills shall be liable to judgment." But I say to you that every one who is angry with his brother shall be liable to judgment.⁵⁵ ⇡

I. RESPECT FOR HUMAN LIFE ⇡

Abortion ⇡

1703
357
(all)

2270

Human life must be respected and protected absolutely from the moment of conception. From the first moment of his existence, a human being must be recognized as having the rights of a person — among which is the inviolable right of every innocent being to life.⁷² Before I formed you in the womb I knew you, and before you were born I consecrated you.⁷³

My frame was not hidden from you, when I was being made in secret, intricately wrought in the depths of the earth.⁷⁴

1.

Jn 13:34.

54.

Ex 20:13; Cf. Deut 5:17.

55.

Mt 5:21-22.

72.

Cf. CDF, Donum vitae I,1.

73.

Jer 1:5; cf. Job 10:8-12; Ps 22:10-11.

74.

Ps 139:15.

2271

Since the first century the Church has affirmed the moral evil of every procured abortion. This teaching has not changed and remains unchangeable. Direct abortion, that is to say, abortion willed either as an end or a means, is gravely contrary to the moral law: You shall not kill the embryo by abortion and shall not cause the newborn to perish.⁷⁵

God, the Lord of life, has entrusted to men the noble mission of safeguarding life, and men must carry it out in a manner worthy of themselves. Life must be protected with the utmost care from the moment of conception: abortion and infanticide are abominable crimes.⁷⁶

75.

Didache 2,2:SCh 248,148; cf. Ep. Barnabae 19,5:PG 2 777; Ad Diognetum 5,6:PG 2,1173; Tertullian, Apol. 9:PL 1,319-320.

76.

GS 51 § 3.

1463
(all)

2272

Formal cooperation in an abortion constitutes a grave offense. The Church attaches the canonical penalty of excommunication to this crime against human life. "A person who procures a completed abortion incurs excommunication latae sententiae,"⁷⁷ "by the very commission of the offense,"⁷⁸ and subject to the conditions provided by Canon Law.⁷⁹ The Church does not thereby intend to restrict the scope of mercy. Rather, she makes clear the gravity of the crime committed, the irreparable harm done to the innocent who is put to death, as well as to the parents and the whole of society.

77.

CIC, can. 1398.

78.

CIC, can. 1314.

79.

Cf. CIC, cann. 1323-1324.

1930
(all)

2273

The inalienable right to life of every innocent human individual is a constitutive element of a civil society and its legislation: "The inalienable rights of the person must be recognized and respected by civil society and the political authority. These human rights depend neither on single individuals nor on parents; nor do they represent a concession made by society and the state; they belong to human nature and are inherent in the person by virtue of the creative act from which the person took his origin. Among such fundamental rights one should mention in this regard every human being's right to life and physical integrity from the moment of conception until death."⁸⁰

"The moment a positive law deprives a category of human beings of the protection which civil legislation ought to accord them, the state is denying the equality of all before the law. When the state does not place its power at the service of the rights of each citizen, and in particular of the more vulnerable, the very foundations of a state based on law are undermined. ... As a consequence of the respect and protection which must be ensured for the unborn child from the moment of conception, the law must provide appropriate penal sanctions for every deliberate violation of the child's rights."⁸¹

80.

CDF, Donum vitae III.

81.

CDF, Donum vitae III.

2274

Since it must be treated from conception as a person, the embryo must be defended in its integrity, cared for, and healed, as far as possible, like any other human being. Prenatal diagnosis is morally licit, "if it respects the life and integrity of the embryo and the human fetus and is directed toward its safe guarding or healing as an individual. ... It is gravely opposed to the moral law when this is done with the thought of possibly inducing an abortion, depending upon the results: a diagnosis must not be the equivalent of a death sentence."⁸²

82.

CDF, Donum vitae I,2.

[Salvation]

Catholic Culture

 

Daily Readings for:August 07, 2014
(Readings on USCCB website)

Collect: By the power of the Holy Spirit, we pray, almighty God, make us docile in believing the faith and courageous in confessing it, just as you granted Saint Sixtus and his companions that they might lay down their lives for the sake of your word and in witness to Jesus. Who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever.

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O God, who endowed the Priest Saint Cajetan with the grace of imitating the apostolic way of life, grant us, through his example and intercession, to trust in you at all times and to seek unceasingly your Kingdom. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever.

RECIPES

o    Beefs Portuguese Style

ACTIVITIES

o    About Not Holding a Grudge

o    Introducing God to Our Children

PRAYERS

o    The Immaculate Heart

o    Novena to Saint Cajetan - Patron of the Unemployed

·         Ordinary Time: August 7th

·         Optional Memorial of Sts. Sixtus II, pope and martyr and companions, martyrs and Optional Memorial of St. Cajetan, priest

Old Calendar: St. Cajetan, confessor; St. Donatus, bishop and martyr

With the future Pope Paul IV, St. Cajetan founded the first congregation of Clerks Regular, a new form of institute which corresponded with the needs of the time. Trust in God was its principal rule; its members were forbidden to ask for alms and depended entirely on the spontaneous charity of the faithful. Such was Cajetan's zeal in seeking the salvation of souls that he came to be called "the hunter of souls." He died at Naples on August 7, 1547.

Today is also the feast of Sts. Sixtus II and his companions, Felicissimus and Agapitus. Pope Sixtus II was one of the first victims of the persecution under the Emperor Valerian. Felicissimus and Agapitus were two of his deacons who were executed with him. Sixtus governed the Church from 256 to 258. His name is mentioned in the Canon of the Mass.

St. Sixture and St. Cajetan's feasts are celebrated today both in the Ordinary Form and the Extraordinary Form of the Roman Rite.

According to the 1962 Missal of St. John XXIII the Extraordinary Form of the Roman Rite, today is the feast of St. Donatus. His name occurs second on the list of the bishops of the See of Arezzo. Little is known of him. The Acts of his martyrdom, unfortunately, do not merit credence.

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St. Sixtus II and companions

Even as the storm of persecution created by Emperor Valerian raged against the Church, the papal throne was not vacant. Sixtus, a Greek, was elected to succeed Stephen. The emperor's decrees had ordered the Christians to take part in state religious ceremonies and forbade them to assemble in cemeteries. For nearly a year Sixtus managed to evade the authorities before he was gloriously martyred.

Valerian issued his second edict ordering the execution of Christian bishops, priests, and deacons. Sixtus had taken to holding services in the private cemetery of Praetextatus because it was not watched as closely by the authorities as was the cemetery of Calixtus. But in early August of 258, while Sixtus was seated on his episcopal chair and surrounded by the brethren, the soldiers broke in arresting Sixtus and four deacons who were in attendance. After a formal judgment, Sixtus was led back to the very place where he had been arrested, to face execution. His chief deacon Lawrence, upon hearing the news, hastened to his side, desiring to die with his bishop. Sixtus consoled his deacon by telling him that he would follow in three days with even greater glory. The soldiers then placed Sixtus in his chair and swiftly beheaded him. True to the great pope's words, Lawrence was arrested three days later and executed the same day.

Excerpted from The Popes: A Papal History, J.V. Bartlett

Symbols: Cross; sword.
Often Portrayed As: Giving Saint Lawrence a bag of money to give to the poor; with Saint Lawrence; with Saint Lawrence and Saint John the Baptist.

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St. Cajetan

Cajetan, a co-founder of the Theatines, received the office of protonotary at Rome from Pope Julius II when still quite young. After he was ordained priest in 1516, he left the papal court and dedicated himself entirely to the service of the Lord. With his own hands he cared for the sick. Such zeal did he show for the salvation of his fellowmen that he was surnamed the "huntsman for souls."

In order to raise the standards of ecclesiastical discipline among the clergy, Cajetan founded in 1524 a community of Clerks Regular who were to lead an apostolic life. They were to look with disdain upon all earthly belongings, to receive no income, to accept no salaries from the faithful; only from that which was freely offered were they allowed to retain the means of livelihood. Thus they were to rely unreservedly upon Divine Providence.

St. Cajetan often prayed eight hours daily. He was particularly active during the Breviary reform under Pope Clement VII. He was kind, mild, but above all, humble. He asked God that no one should know the place of his burial. While attending the Christmas celebration at St. Mary of the Crib, he is said to have been given the grace of receiving from Mary the Child Jesus into his arms. During the sack of Rome by the soldiers of Charles V in 1527, he was tortured and cast into prison because he refused to surrender certain church monies which, in fact, he had distributed among the poor. An insurrection filled him with such grief and sorrow that he took sick and died.

Excerpted from The Church's Year of Grace, Pius Parsch

Patron: job seekers; unemployed.

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St. Donatus

"At Arezzo in Tuscany the death of the holy bishop Donatus. Besides other miracles, he restored, by means of his prayer, a chalice broken by pagans, according to the account of Pope St. Gregory I. He was slain under Julian the Apostate about the year 363" (Martyrology).

Legend says that he was born at Nicomedia of parents who had both been slain for Christ's sake. With the holy monk Hilarinus he fled to Arezzo in Tuscany, of which city he afterwards became Bishop. There the Prefect Quadratian, during the persecution under Julian, about 362, commanded both Hilarinus and Donatus to worship idols, and when they both refused, they were slain. Hilarinus was beaten to death with clubs. Donatus was in diverse ways savagely tortured, and then put to the sword. The Christians buried their bodies honourably close by the city.

Symbols: Dragon emerging from a well; chalice; crozier; sword.

[Salvation]

The Word Among Us

Meditation: Matthew 16:13-23

Saint Sixtus II, Pope, and Companions, Martyrs

He strictly ordered his disciples to tell no one that he was the Messiah. (Matthew 16:20)

Thanks to a wonderful revelation, Peter has realized and boldly confessed that his friend Jesus is the Messiah, Son of the living God. Surely he and the other disciples need to share this fantastic discovery with everyone they meet! But Jesus disagrees. “Don’t tell anyone,” he says.

Much ink has been spilled trying to explain this “Messianic secret.” Perhaps it wasn’t yet the right time for the disciples to announce who Jesus really was. Perhaps his companions had a mistaken notion of who the Messiah should be. Many in Israel at the time expected a warrior-king who would drive out the occupying Roman army and establish Jerusalem as a great world capital. So maybe it was better for the Twelve to keep quiet than to risk having large numbers of people take up arms and flock to join a movement that Jesus had no intention of leading. As we can see in the Gospels, even the disciples still had a long road ahead of them before they could begin to comprehend that he had come as a Messiah who would bring salvation through suffering, not military victory. They would only grasp this after Jesus’ death and resurrection.

These are all important points and valid reasons why the disciples needed to remain quiet. But today’s first reading offers us another equally important answer: in God’s new creation, God will reveal himself to each individual person. “No longer will they have need to teach their friends and relatives how to know the Lord” (Jeremiah 31:34). The apostles needed to learn that their role as evangelists wasn’t so much to teach people about God but to discern where the Holy Spirit is already at work and help people respond to the Spirit’s promptings. There is a world of difference between saying, “Jesus is Lord,” and crying out, “Jesus, you are my Lord!”

Of course, we need to tell people about Jesus, but our purpose isn’t simply to convey information. It’s to introduce people to a divine Friend who is very eager for them to come to know him. This is what the apostles did, and it’s our calling as well.

“Jesus, you are my Messiah. Teach me how to share your good news with every person I meet today.”

Jeremiah 31:31-34; Psalm 51:12-15, 18-19

[Salvation]

Marriage=One Man and One Woman 'Til Death Do Us Part

Daily Marriage Tip for August 7, 2014:

“The whole Israelite community grumbled against Moses.” (Ex 4:12) It’s tempting to grumble against one’s spouse, or even God, when things aren’t going well. An occasional grumble can be an OK way to let off steam, but try to balance it with expressions of gratitude.

[Salvation]

Regnum Christi

The Mysterious Man

U. S. A. | SPIRITUAL LIFE | SPIRITUALITY

August 7, 2014. Thursday of the Eighteenth Week in Ordinary Time

Matthew 16: 13-23

When Jesus went into the region of Caesarea Philippi he asked his disciples, "Who do people say that the Son of Man is?" They replied, "Some say John the Baptist, others Elijah, still others Jeremiah or one of the prophets." He said to them, "But who do you say that I am?" Simon Peter said in reply, "You are the Messiah, the Son of the living God." Jesus said to him in reply, "Blessed are you, Simon son of Jonah. For flesh and blood has not revealed this to you, but my heavenly Father. And so I say to you, you are Peter, and upon this rock I will build my church, and the gates of the netherworld shall not prevail against it. I will give you the keys to the kingdom of heaven. Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven." Then he strictly ordered his disciples to tell no one that he was the Messiah. From that time on, Jesus began to show his disciples that he must go to Jerusalem and suffer greatly from the elders, the chief priests, and the scribes, and be killed and on the third day be raised. Then Peter took him aside and began to rebuke him, "God forbid, Lord! No such thing shall ever happen to you." He turned and said to Peter, "Get behind me, Satan! You are an obstacle to me. You are thinking not as God does, but as human beings do."

 Introductory Prayer: Lord Jesus, I believe you want me to have faith in you, faith that hearkens to your words without any second guessing. I hope in your words, not relying solely on my own strength or reasoning. I love you. You continue to astonish me by showing me that your ways are not my ways.

 Petition: Lord, may I know you personally through faith and a generous imitation of you.

 1. Partial Knowledge: We acquire knowledge through experience. The people in the Gospel attempted to know Jesus by identifying him with others. Some said he was John the Baptist, who preached repentance and conversion like the Lord. Some compared him to Jeremiah, whose prophecies involved a new covenant that God would make with the house of Israel, one in which he would place his law within them, and “write it upon their hearts.” “I will be their God,” he said, “and they shall be my people.” (see Jeremiah 31:33). Some heard of Jesus’ extraordinary powers, and mistook him for Elijah, who was carried away in a chariot of fire. All of these figures match somehow with Jesus. But they don’t reveal his full mystery. Am I content with a partial knowledge of Our Lord, or do I ardently seek to know him inside and out?

 2. A Mere Shadow: Jesus does resemble the prophets and patriarchs of the Old Testament. He resembles them, but also supersedes them. None of these holy men exhaust the dimensions of Christ’s person. They are rays, he is the sun. The apostles know the Lord is more than Moses, Elijah, Jeremiah or even John. “Who do you say that I am?” “You are the Christ, the Son of God.” How wonderful it is to know by faith that Jesus is truly the Son of God. Do I appreciate this wondrous gift of knowing my God, Creator and Redeemer through the person of Jesus Christ? I can rest in him and find strength, hope and joy in him. Do I rest in him?

 3. It Finally Dawned on Him and he Saw the Light: “Blessed are you, Simon son of Jonah. For flesh and blood has not revealed this to you, but my heavenly Father.” The apostles had first compared Jesus to all of the holy ones of Israel’s past, but soon saw that he surpassed them all. His virtue, goodness and power rose higher and higher, until he shattered the paradigms of measurement and comparison. He was not only quantitatively but qualitatively, much, much more. The heavenly Father shed his light, and they believed at last. I need to live in the light that has shone so brightly and continues to shine. Christ tells us that he is the light of the world. He is the way, the truth and the life. Do I treasure my faith in Jesus Christ, guard it and strive to make it grow and bear much fruit?

 Conversation with Christ: Lord, in my reading of the gospels I come to admire you exceedingly, but only grace can allow me to believe. Only grace can strengthen my faith and allow me to understand and see things the way you do. Give me the gift of faith, so I might rise above those limits and come to know you as my supreme good.

 Resolution: Today I will pray for the gift of faith for those who don’t believe.

[Salvation]

Homily of the Day

August 7, 2014

In the gospel reading, Jesus asks his disciples first who other people say he is. Then he asks them who they themselves say he is. He wants to know if their answer is different since they have been following him closely unlike the other people. It is Simon Barjona (Peter’s original name) who acknowledges Jesus as the Christ, the Son of the living God. Jesus recognizes that Simon’s answer has been inspired by the Holy Spirit, so he gives him a new name, Peter, which means “rock” and proceeds to proclaim Peter head of the Church. Changing Simon’s name to Peter signifies his new identity, the holder of the key of heaven, the first Pope of the Church founded by Christ, a Church that will last till the end of time because it is built on solid foundation. When Jesus tells his apostles about his going to Jerusalem where he will suffer and die, Peter stops him. Who would want his master to be killed? But Jesus calls him Satan because he is an obstruction to his mission. Peter may have known who Jesus is, but up till then, he has not understood Jesus’ mission.

We too may fall victim to a deceptive mentality caused by our lack of faith in God’s way of accomplishing His plan. As we go through our journey of faith, we get to understand who Jesus is and his ways only if we accept with humility the transforming work of the Holy Spirit in us.

[Salvation]

One Bread, One Body

One Bread, One Body

Language: English | Español

All Issues > Volume 30, Issue 5

<< Thursday, August 7, 2014 >>

Pope St. Sixtus II & Companions St. Cajetan

Jeremiah 31:31-34
View Readings

Psalm 51:12-15, 18-19

Matthew 16:13-23
Similar Reflections

THE CHURCH OF JESUS CHRIST

"You are not judging by God's standards but by man's." —Matthew 16:23

Jesus founded His Church in the shadows of Caesarea Philippi, a city named after and built by the Roman emperor (Mt 16:13). In contrast, Jesus' Church had no land or buildings. It was just a few common people.

Jesus founded His Church on Simon Peter, a simple Jewish fisherman, rather than on the mighty Roman emperor or other worldly powers (Mt 16:18). Jesus implied that His Church would be victorious not by inflicting suffering and death but by sharing in His sufferings and death. Jesus paints the picture of a poor, weak, and suffering Church, at least by the world's standards.

Amazingly, this Church holds the keys of the kingdom of heaven (Mt 16:19). It can attack and conquer Caesarea Philippi and all Satan's strongholds (Mt 16:18). Whatever it binds or looses on earth is bound or loosed in heaven (Mt 16:19). This is the Church of Jesus Christ.

Prayer: Father, mold me and the Church according to Your plan.

Promise: "The days are coming, says the Lord, when I will make a new covenant with the house of Israel and the house of Judah." —Jer 31:31

Praise: Pope St. Sixtus II was pope only one year before he made the ultimate sacrifice of martyrdom for his Lord.

[Salvation]