Reading 1 2 Mc 7:1, 20-31

It happened that seven brothers with their mother were arrested
and tortured with whips and scourges by the king,
to force them to eat pork in violation of God's law.

Most admirable and worthy of everlasting remembrance was the mother,
who saw her seven sons perish in a single day,
yet bore it courageously because of her hope in the Lord.
Filled with a noble spirit that stirred her womanly heart with manly courage,
she exhorted each of them
in the language of their ancestors with these words:
â€œI do not know how you came into existence in my womb;
it was not I who gave you the breath of life,
nor was it I who set in order
the elements of which each of you is composed.
Therefore, since it is the Creator of the universe
who shapes each man's beginning,
as he brings about the origin of everything,
he, in his mercy,
will give you back both breath and life,
because you now disregard yourselves for the sake of his law.â€

Antiochus, suspecting insult in her words,
thought he was being ridiculed.
As the youngest brother was still alive, the king appealed to him,
not with mere words, but with promises on oath,
to make him rich and happy if he would abandon his ancestral customs:
he would make him his Friend
and entrust him with high office.
When the youth paid no attention to him at all,
the king appealed to the mother,
urging her to advise her boy to save his life.
After he had urged her for a long time,
she went through the motions of persuading her son.
In derision of the cruel tyrant,
she leaned over close to her son and said in their native language:
â€œSon, have pity on me, who carried you in my womb for nine months,
nursed you for three years, brought you up,
educated and supported you to your present age.
I beg you, child, to look at the heavens and the earth
and see all that is in them;
then you will know that God did not make them out of existing things;
and in the same way the human race came into existence.
Do not be afraid of this executioner,
but be worthy of your brothers and accept death,
so that in the time of mercy I may receive you again with them.â€

She had scarcely finished speaking when the youth said:
"What are you waiting for?
I will not obey the king's command.
I obey the command of the law given to our fathers through Moses.
But you, who have contrived every kind of affliction for the Hebrews,
will not escape the hands of God."

Responsorial Psalm PS 17:1bcd, 5-6, 8b and 15

R. (15b) Lord, when your glory appears, my joy will be full.
Hear, O LORD, a just suit;
attend to my outcry;
hearken to my prayer from lips without deceit.
R. Lord, when your glory appears, my joy will be full.
My steps have been steadfast in your paths,
my feet have not faltered.
I call upon you, for you will answer me, O God;
incline your ear to me; hear my word.
R. Lord, when your glory appears, my joy will be full.
Keep me as the apple of your eye;
hide me in the shadow of your wings.
But I in justice shall behold your face;
on waking, I shall be content in your presence.
R. Lord, when your glory appears, my joy will be full.

Alleluia See Jn 15:16

R. Alleluia, alleluia.
I chose you from the world,
to go and bear fruit that will last, says the Lord.
R. Alleluia, alleluia.

Gospel Lk 19:11-28

While people were listening to Jesus speak,
he proceeded to tell a parable because he was near Jerusalem
and they thought that the Kingdom of God
would appear there immediately.
So he said,
"A nobleman went off to a distant country
to obtain the kingship for himself and then to return.
He called ten of his servants and gave them ten gold coins
and told them, 'Engage in trade with these until I return.'
His fellow citizens, however, despised him
and sent a delegation after him to announce,
'We do not want this man to be our king.'
But when he returned after obtaining the kingship,
he had the servants called, to whom he had given the money,
to learn what they had gained by trading.
The first came forward and said,
'Sir, your gold coin has earned ten additional ones.
He replied, 'Well done, good servant!
You have been faithful in this very small matter;
take charge of ten cities.'
Then the second came and reported,
'Your gold coin, sir, has earned five more.'
And to this servant too he said,
'You, take charge of five cities.'
Then the other servant came and said,
'Sir, here is your gold coin;
I kept it stored away in a handkerchief,
for I was afraid of you, because you are a demanding man;
you take up what you did not lay down
and you harvest what you did not plant.'
He said to him,
'With your own words I shall condemn you,
you wicked servant.
You knew I was a demanding man,
taking up what I did not lay down
and harvesting what I did not plant;
why did you not put my money in a bank?
Then on my return I would have collected it with interest.'
And to those standing by he said,
'Take the gold coin from him
and give it to the servant who has ten.'
But they said to him,
'Sir, he has ten gold coins.'
He replied, 'I tell you,
to everyone who has, more will be given,
but from the one who has not,
even what he has will be taken away.
Now as for those enemies of mine who did not want me as their king,
bring them here and slay them before me.'"

After he had said this,
he proceeded on his journey up to Jerusalem.

From: 2 Maccabees 7:1, 20-31

Martyrdom of the Seven Brothers and Their Mother

[1] It happened also that seven brothers and their mother were arrested and
were being compelled by the king, under torture with whips and cords, to par-
take of unlawful swine’s flesh.

[20] The mother was especially admirable and worthy of honorable memory.
Though she saw her seven sons perish within a single day, she bore it with
good courage because of her hope in the Lord. [21] She encouraged each of
them in the language of their fathers. Filled with a noble spirit, she fired her wo-
man’s reasoning with a man’s courage, and said to them, [22] “I do not know
how you came into being in my womb. It was not I who gave you life and breath,
nor I who set in order the elements within each of you. [23] Therefore the Crea-
tor of the world, who shaped the beginning man and devised the origin of all
things, will in his mercy give life and breath back to you again, since you now
forget yourselves for the sake of his laws.”

[24] Antiochus felt that he was being treated with contempt, and he was suspi-
cious of her reproachful tone. The youngest brother being still alive, Antiochus
not only appealed to him in words, but promised with oaths that he would make
him rich and enviable if he would turn from the ways of his fathers, and that he
would take him for his friend and entrust him with public affairs.

[25] Since the young man would not listen to him at all, the king called the mo-
ther to him and urged her to advise the youth to save himself. [26] After much
urging on his part, she undertook to persuade her son. [27] But, leaning close
to him, she spoke in their native tongue as follows, deriding the cruel tyrant:
“My son, have pity on me. I carried you nine months in my womb, and nursed
you for three years, and have reared you and brought you up to this point in your
life, and have taken care of you.’ [28] I beseech you, my child, to look at the hea-
ven and the earth and see everything that is in them, and recognize that God did
not make them out of things that existed. Thus also mankind comes into being.
[29] Do not fear this butcher, but prove worthy of your brothers. Accept death,
so that in God’s mercy I may get you back again with your brothers.”

[30] While she was still speaking, the young man said, ‘What are you waiting
for? I will not obey the king’s command, but I obey the command of the law that
was given to our fathers through Moses. [31] But you, who have contrived all
souls of evil against the Hebrews, will certainly not escape the hands of God.”

*********************************************************************************************
Commentary:

7:1-42. This is one of the most famous and popular passages in the history of
the Maccabees — so much so that traditionally (but improperly) these brothers
are usually referred to as “the Maccabees”. The sacred writer does not tell us
the boys’ names, or where it all happened; and he brings in the presence of the
king to heighten the dramatic effect. The bravery of these young men, it would
seem, was inspired by the good example given by Eleazar (cf. 6:28). The mo-
ther’s intervention divides the scene into two parts—first the martyrdom of the
six older brothers (vv. 2-19), and then that of the youngest and the mother her-
self (vv. 20-41).

In the first part the conviction that the just will rise and evildoers will be puni-
shed builds up as the story goes on. Each of the replies given by the six bro-
thers contains some aspect of that truth. The first says that just men prefer to
die rather than sin (v. 2) because God will reward them (v. 6); the second, that
God will raise them to a new life (v. 9); the third, that they will rise with their bo-
dies remade (v. 11); the fourth, that for evildoers there will be no “resurrection to
life” (v. 14); the fifth, that there will be punishment for evildoers (v. 17); and the
sixth, that when just people suffer it is because they are being punished for
their own sins (v. 18).

In the second part, both the mother and the youngest brother affirm what the
others have said: but the boy adds something new when he says that death
accepted by the righteous works as atonement for the whole people (vv. 37-38).

The resurrection of the dead, which “God revealed to his people progressively”
(”Catechism of the Catholic Church”, 992), is a teaching that is grounded first
on Moses’ words about God having compassion on his servants (v. 6; cf. Deut
32:36), and the idea that if they die prematurely they will receive consolation in
the next life. This is the point being made by the first brother, and it implies that
God “faithfully maintains his covenant with Abraham and his posterity” (ibid.).
As the mother sees it (vv. 27-28), belief in the resurrection comes from “faith in
God as creator of the whole man, body and soul” (ibid., 992). Our Lord Jesus
Christ ratifies this teaching and links it to faith in himself (cf. Jn 5:24-25; 11:25);
and he also purifies the Pharisees’ notion of the resurrection, which was an in-
terpretation based only on material terms (cf. Mk12:18-27;1 Cor 15:35-53).

In what the mother says (v. 28) we can also see belief in the creation of the
world out of nothing “as a truth full of promise and hope” (”Catechism of the Ca-
tholic Church”, 297). On the basis of this passage and some New Testament
passages, such as John 1:3 and Hebrews 11:3, the Church has formulated its
doctrine of creation: “We believe that God needs no pre-existent thing or any
help in order to create (cf. Vatican I: DS 3022), nor is creation any sort of ne-
cessary emanation from the divine substance (cf. Vatican I: DS 3023-3024).
God creates freely ‘out of nothing’ (DS 800; 3025). If God had drawn the world
from pre-existent matter, what would be so extraordinary in that? A human ar-
tisan makes from a given material whatever he wants, while God shows his po-
wer by starting from nothing to make all he wants” (”Catechism of the Catholic
Church”, 296).

The assertion that the death of martyrs has expiatory value (vv. 37-38) prepares
us to grasp the redemptive meaning of Christ’s death; but we should remember
that Christ, by his death, not only deflected the punishment that all men deserve
on account of sin, but also, through his grace, makes sinful men righteous in
God’s sight (cf. Rom 3:21-26).

Many Fathers of the Church, notably St Gregory Nazianzen (”Orationes”, 15,
22), St Ambrose (”De Jacob Et Vitae Beata”, 2, 10, 44-57), St Augustine (”In
Epistola loannis”, 8, 7), and St Cyprian (”Ad Fortunatus”, 11) heaped praise on
these seven brothers and their mother. St John Chrysostom invites us to imi-
tate them whenever temptation strikes: “All the moderation that they show in
the midst of dangers we, too, should imitate by the patience and temperance
with which we deal with irrational concupiscence, anger, greed for possessions,
bodily passions, vainglory and suchlike. For if we manage to control their flame,
as (the Maccabees) did the flame of the fire, we will be able to be near them
and have a share in their confidence and freedom of spirit” (”Homiliae in Macca-
baeos”, 1, 3).

*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

From: Luke 19:11-28

Parable of the Pounds

[11] As they heard these things, [Jesus] proceeded to tell a parable, because
He was near to Jerusalem, and because they supposed that the Kingdom of God
was to appear immediately. [12] He said therefore, “A nobleman went into a far
country to receive kingly power and then return. [13] Calling ten of his servants,
he gave them ten pounds, and said to them, ‘Trade with these till I come.’ [14]
But his citizens hated him and sent an embassy after him saying, ‘We do not
want this man to reign over us.’ [15] When he returned, having received the king-
ly power, he commanded these servants, to whom he had given the money, to
be called to him, that he might know what they had gained by trading. [16] The
first came before him, saying, ‘Lord, your pound has made ten pounds more.’
[17] And he said to him, ‘Well done, good servant! Because you have been faith-
ful in a very little, you shall have authority over ten cities.’ [18] And the second
came, saying, ‘Lord, your pound has made five pounds.’ [19] And he said to him,
‘And you are to be over five cities.’

[20] Then another came, saying, ‘Lord, here is your pound, which I kept laid
away in a napkin; [21] for I was afraid of you, because you are a severe man; you
take up what you did not lay down, and reap what you did not sow.’ [22] He said
to him, ‘I will condemn you out of your own mouth, you wicked servant! You knew
that I was a severe man, taking up what I did not lay down and reaping what I did
not sow? [23] Why then did you not put my money into the bank, and at my co-
ming I should have collected it with interest?’ [24] And he said to those who stood
by, ‘Take the pound from him, and give it to him who has the ten pounds.’ [25]
(And they said to him, ‘Lord, he has ten pounds!’) [26] ‘I tell you, that to every one
who has will more be given; but from him who has not, even what he has will be
taken away. [27] But as for these enemies of mine, who did not want me to reign
over them, bring them here and slay them before me.’”

The Messiah Enters the Holy City

[28] And when He had said this, He went on ahead, going up to Jerusalem.

*********************************************************************************************
Commentary:

11. The disciples had a wrong concept of the Kingdom of Heaven: they thought
it was about to happen and they saw it in earthly terms: they envisaged Jesus
conquering the Roman tyrant and immediately establishing the Kingdom in the
holy city of Jerusalem, and that when that happened they would hold privileged
positions in the Kingdom. There is always a danger of Christians failing to grasp
the transcendent, supernatural character of the Kingdom of God in this world,
that is, the Church, which “has but one sole purpose—that the Kingdom of God
may come and the salvation of the human race may be accomplished.” (Vati-
can II, “Gaudium Et Spes”, 45).

Through this parable our Lord teaches us that, although His reign has begun, it
will only be fully manifested later on. In the time left to us we should use all the
resources and graces God gives us, in order to merit the reward.

13. The “mina”, here translated as “pound”, was worth about 35 grams of gold.
This parable is very like the parable of the talents reported in St. Matthew (cf.
25:14-30).

14. The last part of this verse, although it has a very specific context, reflects
the attitude of many people who do not want to bear the sweet yoke of our Lord
and who reject Him as king. “There are millions of people in the world who reject
Jesus Christ in this way; or rather they reject His shadow, for they do not know
Christ. They have not seen the beauty of His face; they do not realize how won-
derful His teaching is. This sad state of affairs makes me want to atone to our
Lord. When I hear that endless clamor—expressed more in ignoble actions than
in words—I feel the need to cry out, ‘He must reign!’ (1 Corinthians 15:25)” (St. J.
Escriva, “Christ Is Passing By”, 179).

17. God counts on our fidelity in little things, and the greater our effort in this re-
gard the greater the reward we will receive: “Because you have been ‘in pauca
fidelis’, faithful in small things, come and join in your Master’s happiness. The
words are Christ’s. ‘In pauca fidelis!...Now will you neglect little things, if Heaven
itself is promised to those who mind them?” (St. J. Escriva, “The Way”, 819).

24-26. God expects us to strive to put to good use the gifts we have received —
and He lavishly rewards those who respond to His grace. The king in the parable
is shown to be very generous towards his servants—and generous in rewarding
those who managed to increase the money they were given. But he is very se-
vere towards the lazy servant who was also the recipient of a gift from his Lord,
who did not let it erode but guarded it carefully—and for this his king criticizes
him: he failed to fulfill the just command the king gave him when he gave him the
money: “Trade till I come.” If we appreciate the treasures the Lord has given us
— life, the gift of faith, grace—we will make a special effort to make them bear fruit
— by fulfilling our duties, working hard and doing apostolate. “Don’t let your life be
barren. Be useful. Make yourself felt. Shine forth with the torch of your faith and
your love. With your apostolic life, wipe out the trail of filth and slime left by the
corrupt sowers of hatred. And set aflame all the ways of the earth with the fire of
Christ that you bear in your heart” (St. J. Escriva, “The Way”, 1).

28. Normally in the Gospels when there is mention of going to the Holy City it
is in terms of “going up” to Jerusalem (cf. Matthew 20:18; John 7:8), probably
because geographically the city is located on Mount Zion. Besides, since the
temple was the religious and political center, going up to Jerusalem had also a
sacred meaning of ascending to the holy place, where sacrifices were offered to
God.

Particularly in the Gospel of St. Luke, our Lord’s whole life is seen in terms of a
continuous ascent towards Jerusalem, where His self-surrender reaches its high
point in the redemptive sacrifice of the Cross. Here Jesus is on the point of ente-
ring the city, conscious of the fact that His passion and death are imminent.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 19
11.	As they were hearing these things, he added and spoke a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately be manifested.	HÃ¦c illis audientibus adjiciens, dixit parabolam, eo quod esset prope Jerusalem : et quia existimarent quod confestim regnum Dei manifestaretur.	Î±ÎºÎ¿Ï…Î¿Î½Ï„Ï‰Î½ Î´Îµ Î±Ï…Ï„Ï‰Î½ Ï„Î±Ï…Ï„Î± Ï€ÏÎ¿ÏƒÎ¸ÎµÎ¹Ï‚ ÎµÎ¹Ï€ÎµÎ½ Ï€Î±ÏÎ±Î²Î¿Î»Î·Î½ Î´Î¹Î± Ï„Î¿ ÎµÎ³Î³Ï…Ï‚ Î±Ï…Ï„Î¿Î½ ÎµÎ¹Î½Î±Î¹ Î¹ÎµÏÎ¿Ï…ÏƒÎ±Î»Î·Î¼ ÎºÎ±Î¹ Î´Î¿ÎºÎµÎ¹Î½ Î±Ï…Ï„Î¿Ï…Ï‚ Î¿Ï„Î¹ Ï€Î±ÏÎ±Ï‡ÏÎ·Î¼Î± Î¼ÎµÎ»Î»ÎµÎ¹ Î· Î²Î±ÏƒÎ¹Î»ÎµÎ¹Î± Ï„Î¿Ï… Î¸ÎµÎ¿Ï… Î±Î½Î±Ï†Î±Î¹Î½ÎµÏƒÎ¸Î±Î¹
12.	He said therefore: A certain nobleman went into a far country, to receive for himself a kingdom, and to return.	Dixit ergo : Homo quidam nobilis abiit in regionem longinquam accipere sibi regnum, et reverti.	ÎµÎ¹Ï€ÎµÎ½ Î¿Ï…Î½ Î±Î½Î¸ÏÏ‰Ï€Î¿Ï‚ Ï„Î¹Ï‚ ÎµÏ…Î³ÎµÎ½Î·Ï‚ ÎµÏ€Î¿ÏÎµÏ…Î¸Î· ÎµÎ¹Ï‚ Ï‡Ï‰ÏÎ±Î½ Î¼Î±ÎºÏÎ±Î½ Î»Î±Î²ÎµÎ¹Î½ ÎµÎ±Ï…Ï„Ï‰ Î²Î±ÏƒÎ¹Î»ÎµÎ¹Î±Î½ ÎºÎ±Î¹ Ï…Ï€Î¿ÏƒÏ„ÏÎµÏˆÎ±Î¹
13.	And calling his ten servants, he gave them ten pounds, and said to them: Trade till I come.	Vocatis autem decem servis suis, dedit eis decem mnas, et ait ad illos : Negotiamini dum venio.	ÎºÎ±Î»ÎµÏƒÎ±Ï‚ Î´Îµ Î´ÎµÎºÎ± Î´Î¿Ï…Î»Î¿Ï…Ï‚ ÎµÎ±Ï…Ï„Î¿Ï… ÎµÎ´Ï‰ÎºÎµÎ½ Î±Ï…Ï„Î¿Î¹Ï‚ Î´ÎµÎºÎ± Î¼Î½Î±Ï‚ ÎºÎ±Î¹ ÎµÎ¹Ï€ÎµÎ½ Ï€ÏÎ¿Ï‚ Î±Ï…Ï„Î¿Ï…Ï‚ Ï€ÏÎ±Î³Î¼Î±Ï„ÎµÏ…ÏƒÎ±ÏƒÎ¸Îµ ÎµÏ‰Ï‚ ÎµÏÏ‡Î¿Î¼Î±Î¹
14.	But his citizens hated him: and they sent an embassage after him, saying: We will not have this man to reign over us.	Cives autem ejus oderant eum : et miserunt legationem post illum, dicentes : Nolumus hunc regnare super nos.	Î¿Î¹ Î´Îµ Ï€Î¿Î»Î¹Ï„Î±Î¹ Î±Ï…Ï„Î¿Ï… ÎµÎ¼Î¹ÏƒÎ¿Ï…Î½ Î±Ï…Ï„Î¿Î½ ÎºÎ±Î¹ Î±Ï€ÎµÏƒÏ„ÎµÎ¹Î»Î±Î½ Ï€ÏÎµÏƒÎ²ÎµÎ¹Î±Î½ Î¿Ï€Î¹ÏƒÏ‰ Î±Ï…Ï„Î¿Ï… Î»ÎµÎ³Î¿Î½Ï„ÎµÏ‚ Î¿Ï… Î¸ÎµÎ»Î¿Î¼ÎµÎ½ Ï„Î¿Ï…Ï„Î¿Î½ Î²Î±ÏƒÎ¹Î»ÎµÏ…ÏƒÎ±Î¹ ÎµÏ† Î·Î¼Î±Ï‚
15.	And it came to pass, that he returned, having received the kingdom: and he commanded his servants to be called, to whom he had given the money, that he might know how much every man had gained by trading.	Et factum est ut rediret accepto regno : et jussit vocari servos, quibus dedit pecuniam, ut sciret quantum quisque negotiatus esset.	ÎºÎ±Î¹ ÎµÎ³ÎµÎ½ÎµÏ„Î¿ ÎµÎ½ Ï„Ï‰ ÎµÏ€Î±Î½ÎµÎ»Î¸ÎµÎ¹Î½ Î±Ï…Ï„Î¿Î½ Î»Î±Î²Î¿Î½Ï„Î± Ï„Î·Î½ Î²Î±ÏƒÎ¹Î»ÎµÎ¹Î±Î½ [ÎºÎ±Î¹] ÎµÎ¹Ï€ÎµÎ½ Ï†Ï‰Î½Î·Î¸Î·Î½Î±Î¹ Î±Ï…Ï„Ï‰ Ï„Î¿Ï…Ï‚ Î´Î¿Ï…Î»Î¿Ï…Ï‚ Ï„Î¿Ï…Ï„Î¿Ï…Ï‚ Î¿Î¹Ï‚ ÎµÎ´Ï‰ÎºÎµÎ½ Ï„Î¿ Î±ÏÎ³Ï…ÏÎ¹Î¿Î½ Î¹Î½Î± Î³Î½Ï‰ Ï„Î¹Ï‚ Ï„Î¹ Î´Î¹ÎµÏ€ÏÎ±Î³Î¼Î±Ï„ÎµÏ…ÏƒÎ±Ï„Î¿
16.	And the first came, saying: Lord, thy pound hath gained ten pounds.	Venit autem primus dicens : Domine, mna tua decem mnas acquisivit.	Ï€Î±ÏÎµÎ³ÎµÎ½ÎµÏ„Î¿ Î´Îµ Î¿ Ï€ÏÏ‰Ï„Î¿Ï‚ Î»ÎµÎ³Ï‰Î½ ÎºÏ…ÏÎ¹Îµ Î· Î¼Î½Î± ÏƒÎ¿Ï… Ï€ÏÎ¿ÏƒÎµÎ¹ÏÎ³Î±ÏƒÎ±Ï„Î¿ Î´ÎµÎºÎ± Î¼Î½Î±Ï‚
17.	And he said to him: Well done, thou good servant, because thou hast been faithful in a little, thou shalt have power over ten cities.	Et ait illi : Euge bone serve, quia in modico fuisti fidelis, eris potestatem habens super decem civitates.	ÎºÎ±Î¹ ÎµÎ¹Ï€ÎµÎ½ Î±Ï…Ï„Ï‰ ÎµÏ… Î±Î³Î±Î¸Îµ Î´Î¿Ï…Î»Îµ Î¿Ï„Î¹ ÎµÎ½ ÎµÎ»Î±Ï‡Î¹ÏƒÏ„Ï‰ Ï€Î¹ÏƒÏ„Î¿Ï‚ ÎµÎ³ÎµÎ½Î¿Ï… Î¹ÏƒÎ¸Î¹ ÎµÎ¾Î¿Ï…ÏƒÎ¹Î±Î½ ÎµÏ‡Ï‰Î½ ÎµÏ€Î±Î½Ï‰ Î´ÎµÎºÎ± Ï€Î¿Î»ÎµÏ‰Î½
18.	And the second came, saying: Lord, thy pound hath gained five pounds.	Et alter venit, dicens : Domine, mna tua fecit quinque mnas.	ÎºÎ±Î¹ Î·Î»Î¸ÎµÎ½ Î¿ Î´ÎµÏ…Ï„ÎµÏÎ¿Ï‚ Î»ÎµÎ³Ï‰Î½ ÎºÏ…ÏÎ¹Îµ Î· Î¼Î½Î± ÏƒÎ¿Ï… ÎµÏ€Î¿Î¹Î·ÏƒÎµÎ½ Ï€ÎµÎ½Ï„Îµ Î¼Î½Î±Ï‚
19.	And he said to him: Be thou also over five cities.	Et huic ait : Et tu esto super quinque civitates.	ÎµÎ¹Ï€ÎµÎ½ Î´Îµ ÎºÎ±Î¹ Ï„Î¿Ï…Ï„Ï‰ ÎºÎ±Î¹ ÏƒÏ… Î³Î¹Î½Î¿Ï… ÎµÏ€Î±Î½Ï‰ Ï€ÎµÎ½Ï„Îµ Ï€Î¿Î»ÎµÏ‰Î½
20.	And another came, saying: Lord, behold here is thy pound, which I have kept laid up in a napkin;	Et alter venit, dicens : Domine, ecce mna tua, quam habui repositam in sudario :	ÎºÎ±Î¹ ÎµÏ„ÎµÏÎ¿Ï‚ Î·Î»Î¸ÎµÎ½ Î»ÎµÎ³Ï‰Î½ ÎºÏ…ÏÎ¹Îµ Î¹Î´Î¿Ï… Î· Î¼Î½Î± ÏƒÎ¿Ï… Î·Î½ ÎµÎ¹Ï‡Î¿Î½ Î±Ï€Î¿ÎºÎµÎ¹Î¼ÎµÎ½Î·Î½ ÎµÎ½ ÏƒÎ¿Ï…Î´Î±ÏÎ¹Ï‰
21.	For I feared thee, because thou art an austere man: thou takest up what thou didst not lay down, and thou reapest that which thou didst not sow.	timui enim te, quia homo austerus es : tollis quod non posuisti, et metis quod non seminasti.	ÎµÏ†Î¿Î²Î¿Ï…Î¼Î·Î½ Î³Î±Ï ÏƒÎµ Î¿Ï„Î¹ Î±Î½Î¸ÏÏ‰Ï€Î¿Ï‚ Î±Ï…ÏƒÏ„Î·ÏÎ¿Ï‚ ÎµÎ¹ Î±Î¹ÏÎµÎ¹Ï‚ Î¿ Î¿Ï…Îº ÎµÎ¸Î·ÎºÎ±Ï‚ ÎºÎ±Î¹ Î¸ÎµÏÎ¹Î¶ÎµÎ¹Ï‚ Î¿ Î¿Ï…Îº ÎµÏƒÏ€ÎµÎ¹ÏÎ±Ï‚
22.	He saith to him: Out of thy own mouth I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up what I laid not down, and reaping that which I did not sow:	Dicit ei : De ore tuo te judico, serve nequam. Sciebas quod ego homo austerus sum, tollens quod non posui, et metens quod non seminavi :	Î»ÎµÎ³ÎµÎ¹ Î´Îµ Î±Ï…Ï„Ï‰ ÎµÎº Ï„Î¿Ï… ÏƒÏ„Î¿Î¼Î±Ï„Î¿Ï‚ ÏƒÎ¿Ï… ÎºÏÎ¹Î½Ï‰ ÏƒÎµ Ï€Î¿Î½Î·ÏÎµ Î´Î¿Ï…Î»Îµ Î·Î´ÎµÎ¹Ï‚ Î¿Ï„Î¹ ÎµÎ³Ï‰ Î±Î½Î¸ÏÏ‰Ï€Î¿Ï‚ Î±Ï…ÏƒÏ„Î·ÏÎ¿Ï‚ ÎµÎ¹Î¼Î¹ Î±Î¹ÏÏ‰Î½ Î¿ Î¿Ï…Îº ÎµÎ¸Î·ÎºÎ± ÎºÎ±Î¹ Î¸ÎµÏÎ¹Î¶Ï‰Î½ Î¿ Î¿Ï…Îº ÎµÏƒÏ€ÎµÎ¹ÏÎ±
23.	And why then didst thou not give my money into the bank, that at my coming, I might have exacted it with usury?	et quare non dedisti pecuniam meam ad mensam, ut ego veniens cum usuris utique exegissem illam ?	ÎºÎ±Î¹ Î´Î¹Î± Ï„Î¹ Î¿Ï…Îº ÎµÎ´Ï‰ÎºÎ±Ï‚ Ï„Î¿ Î±ÏÎ³Ï…ÏÎ¹Î¿Î½ Î¼Î¿Ï… ÎµÏ€Î¹ Ï„ÏÎ±Ï€ÎµÎ¶Î±Î½ ÎºÎ±Î¹ ÎµÎ³Ï‰ ÎµÎ»Î¸Ï‰Î½ ÏƒÏ…Î½ Ï„Î¿ÎºÏ‰ Î±Î½ ÎµÏ€ÏÎ±Î¾Î± Î±Ï…Ï„Î¿
24.	And he said to them that stood by: Take the pound away from him, and give it to him that hath ten pounds.	Et astantibus dixit : Auferte ab illo mnam, et date illi qui decem mnas habet.	ÎºÎ±Î¹ Ï„Î¿Î¹Ï‚ Ï€Î±ÏÎµÏƒÏ„Ï‰ÏƒÎ¹Î½ ÎµÎ¹Ï€ÎµÎ½ Î±ÏÎ±Ï„Îµ Î±Ï€ Î±Ï…Ï„Î¿Ï… Ï„Î·Î½ Î¼Î½Î±Î½ ÎºÎ±Î¹ Î´Î¿Ï„Îµ Ï„Ï‰ Ï„Î±Ï‚ Î´ÎµÎºÎ± Î¼Î½Î±Ï‚ ÎµÏ‡Î¿Î½Ï„Î¹
25.	And they said to him: Lord, he hath ten pounds.	Et dixerunt ei : Domine, habet decem mnas.	ÎºÎ±Î¹ ÎµÎ¹Ï€Î¿Î½ Î±Ï…Ï„Ï‰ ÎºÏ…ÏÎ¹Îµ ÎµÏ‡ÎµÎ¹ Î´ÎµÎºÎ± Î¼Î½Î±Ï‚
26.	But I say to you, that to every one that hath shall be given, and he shall abound: and from him that hath not, even that which he hath, shall be taken from him.	Dico autem vobis, quia omni habenti dabitur, et abundabit : ab eo autem qui non habet, et quod habet auferetur ab eo.	Î»ÎµÎ³Ï‰ Î³Î±Ï Ï…Î¼Î¹Î½ Î¿Ï„Î¹ Ï€Î±Î½Ï„Î¹ Ï„Ï‰ ÎµÏ‡Î¿Î½Ï„Î¹ Î´Î¿Î¸Î·ÏƒÎµÏ„Î±Î¹ Î±Ï€Î¿ Î´Îµ Ï„Î¿Ï… Î¼Î· ÎµÏ‡Î¿Î½Ï„Î¿Ï‚ ÎºÎ±Î¹ Î¿ ÎµÏ‡ÎµÎ¹ Î±ÏÎ¸Î·ÏƒÎµÏ„Î±Î¹ Î±Ï€ Î±Ï…Ï„Î¿Ï…
27.	But as for those my enemies, who would not have me reign over them, bring them hither, and kill them before me.	Verumtamen inimicos meos illos, qui noluerunt me regnare super se, adducite huc : et interficite ante me.	Ï€Î»Î·Î½ Ï„Î¿Ï…Ï‚ ÎµÏ‡Î¸ÏÎ¿Ï…Ï‚ Î¼Î¿Ï… ÎµÎºÎµÎ¹Î½Î¿Ï…Ï‚ Ï„Î¿Ï…Ï‚ Î¼Î· Î¸ÎµÎ»Î·ÏƒÎ±Î½Ï„Î±Ï‚ Î¼Îµ Î²Î±ÏƒÎ¹Î»ÎµÏ…ÏƒÎ±Î¹ ÎµÏ€ Î±Ï…Ï„Î¿Ï…Ï‚ Î±Î³Î±Î³ÎµÏ„Îµ Ï‰Î´Îµ ÎºÎ±Î¹ ÎºÎ±Ï„Î±ÏƒÏ†Î±Î¾Î±Ï„Îµ ÎµÎ¼Ï€ÏÎ¿ÏƒÎ¸ÎµÎ½ Î¼Î¿Ï…
28.	And having said these things, he went before, going up to Jerusalem.	Et his dictis, prÃ¦cedebat ascendens Jerosolymam.	ÎºÎ±Î¹ ÎµÎ¹Ï€Ï‰Î½ Ï„Î±Ï…Ï„Î± ÎµÏ€Î¿ÏÎµÏ…ÎµÏ„Î¿ ÎµÎ¼Ï€ÏÎ¿ÏƒÎ¸ÎµÎ½ Î±Î½Î±Î²Î±Î¹Î½Ï‰Î½ ÎµÎ¹Ï‚ Î¹ÎµÏÎ¿ÏƒÎ¿Î»Ï…Î¼Î±

(*) The laconic quality of Latin is notable in verse 15.

Greek, and generally special characters are broken since Oct. 29.

11. And as they heard these things, he added and spoke a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear.
12. He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return.
13. And he called his ten servants, and delivered them ten pounds, and said to them, Occupy till I come.
14. But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us.
15. And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called to him, to whom he had given the money, that he might know how much every man had gained by trading.
16. Then came the first, saying, Lord, your pound has gained ten pounds.
17. And he said to him, Well, you good servant: because you have been faithful in a very little, have you authority over ten cities.
18. And the second came, saying, Lord, your pound has gained five pounds.
19. And he said likewise to him, Be you also over five cities.
20. And another came, saying, Lord, behold, here is your pound, which I have kept laid up in a napkin:
21. For I feared you, because you are an austere man: you take up that you laid not down, and reap that you did not sow.
22. And he said to him, Out of your own mouth will I judge you, you wicked servant. you knew that I was an austere man, taking up that I laid not down, and reaping that I did not sow:
23. Wherefore then gave not you my money into the bank, that at my coming I might have required mine own with usury?
24. And he said to them that stood by, Take from him the pound, and give it to him that has ten pounds.
25. (And they said to him, Lord, he has ten pounds.)
26. For I say to you, That to every one which has shall be given; and from him that has not, even that he has shall be taken away from him.
27. But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me.

EUSEBIUS; There were some who thought that our Savior's kingdom would commence at His first coming, and they were expecting it shortly to appear when He was preparing to go up to Jerusalem; so astonished were they by the divine miracles which He did. He therefore informs them, that He should not receive the kingdom from His Father until He had left mankind to go to His Father.

THEOPHYL. The Lord points out the vanity of their imaginations, for the senses cannot embrace the kingdom of God; He also plainly shows to them, that as God He knew their thoughts, putting to them the following parable, A certain nobleman, &c.

CYRIL; This parable is intended to set before us the mysteries of Christ from the first to the last. For God was made man, who was the Word from the beginning; and though He became a servant, yet was He noble because of His unspeakable birth from the Father.

BASIL; Noble, not only in respect of His Godhead, but of His manhood, being sprung from the seed of David according to the flesh. He went into a far country, separated not so much by distance of place as by actual condition. For God Himself is nigh to every one of us, when our good works bind us to Him. And He is afar off, as often as by cleaving to destruction, we remove ourselves away from Him. To this earthly country then He came at a distance from God, that He might receive the kingdom of the Gentiles, according to the Psalm, Ask of me, and I will give you the heathen for your inheritance.

AUG. Or the far country is the Gentile Church, extending to the uttermost parts of the earth. For He went that the fullness of the Gentiles might come in; He will return that all Israel may be saved.

EUSEB. Or by His setting out into a far country, He denotes His own ascension from earth to heaven. But when He adds, To receive for himself a kingdom, and to return; He points out His second appearance, when He shall come as a King and in great glory. He first of all calls Himself a man, because of His nativity in the flesh, then noble; not yet a King, because as yet at His first appearance He exercised no kingly power. It is also well said to obtain for Himself a kingdom, according to Daniel, Behold one like the Son of man came with the clouds of heaven, and a kingdom was given to him.

CYRIL; For ascending up to heaven, He sits on the right hand of the Majesty on high. But being ascended, He has dispensed to those that believe on Him different divine graces, as to the servants were committed their Lord's goods, that gaining something they might bring him token of their service. As it follows, And he called his ten servants, and delivered them ten pounds.

CHRYS. Holy Scripture is accustomed to use the number ten as a sign of perfection, for if any one wishes to count beyond it, he has again to begin from unity, having in ten as it were arrived at a goal. And so in the giving of the talents, the one who reaches the goal of divine obedience is said to have received ten pounds.

AUG. Or by the ten pounds he signifies the law, because of the ten commandments, and by the ten servants, those to whom while under the law grace was preached. For so we must interpret the ten pounds given them for trading, seeing that they understood the law, when its veil was removed, to belong to the Gospel.

BEDE; A pound which in the Greeks is equal in weight to a hundred drachmas, and every word of Scripture, as suggesting to us the perfection of the heavenly life, shines as it were with the greatness of the hundredth number.

EUSEB. By those then who receive the pounds, He means His disciples, giving a pound to each, since He entrusts to all an equal stewardship; He bade them put it out to use, as it follows, Occupy till I come. Now there was no other employment but to preach the doctrine of His kingdom to those who would hear it. But there is one and the same doctrine for all, one faith, one baptism. And therefore is one pound given to each.

CYRIL; But greatly indeed do these differ from those who denied the kingdom of God, of whom it is added, But his citizens hated him. And this it is for which Christ upbraided the Jews, when He said, But now have they both seen and hated me and my Father. But they rejected His kingdom, saying to Pilate, We have no king but Caesar.

EUSEB. By citizens He signifies the Jews, who were sprung from the same lineage according to the flesh, and with whom He joined in the customs of the law.

AUG. And they sent a message after Him, because after His resurrection also, they persecuted His Apostles, and refused the S preaching of the Gospel.

EUSEB After our Savior had instructed them in the things belonging to His first coming, He proceeds to set forth His second coming with majesty and great glory, saying, And it came to pass, that when he was returned, having received the kingdom.

CHRYS. Holy Scripture notes two kingdoms: of God, one indeed by creation, since by right of creation He is King over all men; the other by justification, since He reigns' over the just, of their own will made subject to Him. And this is the kingdom which He is here said to have received.

AUG. He also returns after having received His kingdom, because in all glory will He come who appeared lowly to them to whom He said, My kingdom is not of this world.

CYRIL; But when Christ returns, baying taken to Himself His kingdom, the ministers of the word will receive their deserved praises and delight in heavenly rewards, because they multiplied their talent by acquiring more talents, as it is added, Then came the first, saying, Lord, your pound has gained ten pounds.

BEDE; The first servant is the order of teachers sent to the circumcision, who received one pound to put out to use, inasmuch as it was ordered to preach one faith. But this one pound gained ten pounds, because by its teaching it united to itself the people who were subject to the law. It follows, And he said to him, Well done, you good servant: because you have been faithful in a very little, &c. The servant is faithful in a very little w ho does not adulterate the word of God. For all the gifts we receive now are but small in comparison of what we shall have.

GREEK EX. Because he receives the reward of his own good works, he is said to be set over ten cities. And some conceiving unworthily of these promises imagine that they themselves are preferred to magistracies and chief places in the earthly Jerusalem, which is built with precious stones, because they have had their conversation honest in Christ; so little do they purge their soul of all hankering after power and authority among men.

AMBROSE; But the ten cities are the souls over whom he is rightly placed who has deposited in the minds of men his Lord's money and the holy words, which are tried as silver is tried in the fire. For as Jerusalem is said to be built as a city, so are peace-making souls. And as angels have rule, so have they who have acquired the life of angels.

It follows, And the second came, saying, Lord, your pound has gained five pounds.

BEDE; That servant is the assembly of those who were sent to preach the Gospel to the uncircumcision, whose pound, that is the faith of the Gospel, gained five pounds, because it converted to the grace of Evangelical faith, the nations before enslaved to the five senses of the body. And he said likewise to him, Be you also over five cities; that is, be exalted to shine through the faith and conversation of those souls which you have enlightened.

AMBROSE; Or perhaps differently; he who gained five pounds has all the moral virtues, for there are five senses of the body. He who gained ten has so much more, that is to say, the mysteries of the law as well as the moral virtues. The ten pounds may also here be taken to mean the ten words, that is, the teaching of the law; the five pounds, the ordering of discipline. But the scribe must be perfect in all things. And rightly, since He is speaking of the Jews, are there two only who bring their pounds multiplied, not indeed by a gainful interest of money, but a profitable stewardship of the Gospel. For there is one kind of usury in money lent on interest, another in heavenly teaching.

CHRYS. For in earthly wealth it does not belong to one man to be made rich without another being made poor, but in spiritual riches, without his making another rich also. For in earthly matters participation lessens, in spiritual it increases wealth.

AUG. Or else; That one of those who well employed their money gained ten pounds, another five, signifies that they acquired them for the flock of God, by whom the law was now understood through grace, either because of the ten commandments of the law, or because he, through whom the law was given, wrote five books; and to this belong the ten and five cities over which He appoints them to preside. For the manifold meanings or interpretations which spring up concerning some individual precept or book, when reduced and brought together in one, make as it were a city of living eternal reasons. Hence a city is not a multitude of living creatures, but of reasonable beings bound together by the fellowship of one law. The servants then who bring an account of that which they had received, and are praised for having gained more, represent those giving in their account who have well employed what they had received, to increase their Lord's riches by those who believe on Him, while they who are unwilling to do this are signified by that servant who kept his pound laid up in a napkin; of whom it follows, And the third came, saying, Lord, behold, here is your pound, which I have kept laid up in a napkin, &c.

For there are some who flatter themselves with this delusion, saying, It is enough for each individual to answer concerning himself, what need then of others to preach and minister, in order that every one should be compelled also to give an account of himself, seeing that in the Lord's sight even they are without excuse to whom tile law was not given, and who were not asleep at the time of the preaching of the Gospel, for they might have known the Creator through the creature; and then it follows, For I feared you, because you are an austere man, &c. For this is, as it were, to reap when he did not sow, that is, to hold those guilty of ungodliness to whom this word of the law or the Gospel was not preached, and avoiding as it were this peril of Judgment, with slothful toil they rest from the ministration of the word. And this it is to tie up in a napkin what they had received.

THEOPHYL. For with a napkin the face of the dead is covered; well then is this idler said to have wrapped up his pound in a napkin, because leaving it dead and unprofitable he neither touched nor increased it.

BEDE; Or to tie up money in a napkin is to hide the gifts we have received under the indolence of a sluggish body. But that which he thought to have used as an excuse is turned to his own blame, as it follows, He says to him, Out of your own mouth will I judge you, you wicked servant. He is called a wicked servant, as being slothful in business, and proud in questioning his Lord's judgment. You knew that I was an austere man, taking up that I laid not down, and reaping that I did not sow: wherefore then gave you not my money into the bank? As though he said, If you knew me to be a hard man, and a seeker of what is not mine own, why did not the thought of this strike you with terror, that you might be sure that I would require mine own with strictness?

But money or silver is the preaching of the Gospel and the word of God, for the words of the Lord are pure words as silver tried in the fire. And this word of the Lord ought to be given to the bank, that is, put into hearts meet and ready to receive it.

AUG. Or the bank into which the money was to be given, we take to be the very profession of religion which is publicly put forth as a means necessary to salvation.

CHRYS. In the payment of earthly riches the debtors are obliged only to strictness. Whatever they receive, so much must they return, nothing more is required of them. But with regard to the words of God, we are not only bound diligently to keep, but we are commanded to increase; and hence it follows, that at my coming I might have required the same with usury.

BEDE; For they who by faith receive the riches of the word from a teacher, must by their works pay it back; with usury, or be earnestly desirous to know something more than what they have as yet learnt from the mouth of their preachers.

CYRIL; It is the work of teachers to engraft in their hearers' minds wholesome and profitable words, but of divine power to win the hearers to obedience, and render their understanding fruitful. Now this servant, so far from being commended or thought worthy of honor, was condemned as slothful, as it follows, And he said to them that stood by, Take from him the pound, and give to him that has ten pounds.

AUG. Signifying thereby that both he will lose the gift of God, who having, has not, that is, uses it not, and that he will have it increased, who having, has, that is, rightly uses it.

BEDE; The mystical meaning I suppose is this, that at the coming in of the Gentiles all Israel shall be saved, and that then the abundant grace of the Spirit will be poured out upon the teachers.

CHRYS. He says then to them that stood by, Take from him the pound, because it is not the part of a wise man to punish, but he needs some one else as the minister of the judge in executing punishment. For even God does not Himself inflict punishment, but through the ministry of His angels.

AMBROSE; Nothing is said of the other servants, who like wasteful debtors lost all that they had received. By those two servants who gained by trading, are signified that small number, who in two companies were sent as dressers of the vineyard; by the remainder all the Jews. It follows, And they said to him, Lord, he has ten pounds.

And lest this should seem unjust, it is added, For to every one that has, it shall be given.

THEOPHYL. For seeing that he gained ten, by multiplying his pound tenfold, it is plain that by having more to multiply, he would be an occasion of greater gain to his Lord. But of the slothful and idle, who stirs not himself to increase what he has received, shall be taken away even that which he possesses, that there may be no gap in the Lord's account when it is given to others and multiplied. But this is not to be applied only to the words of God and teaching, but also to the moral virtues; for in respect of these also, God sends us His gracious gifts, endowing one man with fasting, another with prayer, another with mildness or humility; but all these so long as we watch strictly over ourselves we shall multiply, but if we grow cold we shall extinguish. He adds of His adversaries, But those mine enemies who would not that I should reign over them, bring them hither, and slay them before me.

AUG. Whereby He describes the ungodliness of the Jews who refused to be converted to Him.

THEOPHYL. Whom he will deliver to death, casting them into the outer fire. But even in this world they were most miserably slain by the Roman army.

CHRYS. These things are of force against the Marcionists. For Christ also says, Bring hither my enemies, and slay them before me. Whereas they say Christ indeed is good, but the God of the Old Testament evil. Now it is plain that both the Father and the Son do the same things. For the Father sends His army to the vineyard, and the Son causes His enemies to be slain before Him.

CHRYS. This parable as it is related in Luke is different from that given in Matthew concerning the talents. For in the former indeed out of one and the same principal there were different sums produced, seeing that from the profits of one pound received, one servant brought five, another ten pounds. But with Matthew it is very different. For he who received two pounds, thereto added two more. He who received five, gained as much again. So the rewards given are unlike also.

28. And when he had thus spoken, he went before, ascending up to Jerusalem.

TIT. BOST. Because the Lord had said, The kingdom of heaven is at hand, they that say. Him going up to Jerusalem thought that He was going then to commence the kingdom of God. When then the parable was finished in which He reproved the error above mentioned, and showed plainly that He had not yet vanquished that death which was plotting against him, he proceeded forth to His passion, going up to Jerusalem.

Catena Aurea Luke 19

Readings at Mass

First reading
2 Maccabees 7:1,20-31 ©

There were seven brothers who were arrested with their mother. The king tried to force them to taste pig’s flesh, which the Law forbids, by torturing them with whips and scourges. But the mother was especially admirable and worthy of honourable remembrance, for she watched the death of seven sons in the course of a single day, and endured it resolutely because of her hopes in the Lord. Indeed she encouraged each of them in the language of their ancestors; filled with noble conviction, she reinforced her womanly argument with manly courage, saying to them, ‘I do not know how you appeared in my womb; it was not I who endowed you with breath and life, I had not the shaping of your every part. It is the creator of the world, ordaining the process of man’s birth and presiding over the origin of all things, who in his mercy will most surely give you back both breath and life, seeing that you now despise your own existence for the sake of his laws.’

Antiochus thought he was being ridiculed, suspecting insult in the tone of her voice; and as the youngest was still alive he appealed to him not with mere words but with promises on oath to make him both rich and happy if he would abandon the traditions of his ancestors; he would make him his Friend and entrust him with public office. The young man took no notice at all, and so the king then appealed to the mother, urging her to advise the youth to save his life. After a great deal of urging on his part she agreed to try persuasion on her son. Bending over him, she fooled the cruel tyrant with these words, uttered in the language of their ancestors, ‘My son, have pity on me; I carried you nine months in my womb and suckled you three years, fed you and reared you to the age you are now (and cherished you). I implore you, my child, observe heaven and earth, consider all that is in them, and acknowledge that God made them out of what did not exist, and that mankind comes into being in the same way. Do not fear this executioner, but prove yourself worthy of your brothers, and make death welcome, so that in the day of mercy I may receive you back in your brothers’ company.’

She had scarcely ended when the young man said, ‘What are you all waiting for? I will not comply with the king’s ordinance; I obey the ordinance of the Law given to our ancestors through Moses. As for you, sir, who have contrived every kind of evil against the Hebrews, you will certainly not escape the hands of God.’

Psalm
Psalm 16:1,5-6,8,15 ©

I shall be filled, when I awake, with the sight of your glory, O Lord.

Lord, hear a cause that is just,

pay heed to my cry.

Turn your ear to my prayer:

no deceit is on my lips.

I shall be filled, when I awake, with the sight of your glory, O Lord.

I kept my feet firmly in your paths;

there was no faltering in my steps.

I am here and I call, you will hear me, O God.

Turn your ear to me; hear my words.

I shall be filled, when I awake, with the sight of your glory, O Lord.

Guard me as the apple of your eye.

Hide me in the shadow of your wings

As for me, in my justice I shall see your face

and be filled, when I awake, with the sight of your glory.

I shall be filled, when I awake, with the sight of your glory, O Lord.

Gospel Acclamation	1Jn2:5

Alleluia, alleluia!

Whenever anyone obeys what Christ has said,

God’s love comes to perfection in him.

Alleluia!

Or	cf.Jn15:16

Alleluia, alleluia!

I chose you from the world

to go out and bear fruit,

fruit that will last,

says the Lord.

Alleluia!

Gospel	Luke 19:11-28 ©

While the people were listening, Jesus went on to tell a parable, because he was near Jerusalem and they imagined that the kingdom of God was going to show itself then and there. Accordingly he said, ‘A man of noble birth went to a distant country to be appointed king and afterwards return. He summoned ten of his servants and gave them ten pounds. “Do business with these” he told them “until I get back.” But his compatriots detested him and sent a delegation to follow him with this message, “We do not want this man to be our king.”

‘Now on his return, having received his appointment as king, he sent for those servants to whom he had given the money, to find out what profit each had made. The first came in and said, “Sir, your one pound has brought in ten.” “Well done, my good servant!” he replied “Since you have proved yourself faithful in a very small thing, you shall have the government of ten cities.” Then came the second and said, “Sir, your one pound has made five.” To this one also he said, “And you shall be in charge of five cities.” Next came the other and said, “Sir, here is your pound. I put it away safely in a piece of linen because I was afraid of you; for you are an exacting man: you pick up what you have not put down and reap what you have not sown.” “You wicked servant!” he said “Out of your own mouth I condemn you. So you knew I was an exacting man, picking up what I have not put down and reaping what I have not sown? Then why did you not put my money in the bank? On my return I could have drawn it out with interest.” And he said to those standing by, “Take the pound from him and give it to the man who has ten pounds.” And they said to him, “But, sir, he has ten pounds . . .” “I tell you, to everyone who has will be given more; but from the man who has not, even what he has will be taken away.

‘“But as for my enemies who did not want me for their king, bring them here and execute them in my presence.”’

When he had said this he went on ahead, going up to Jerusalem.

Pray a Rosary each day for our nation.

1. Sign of the Cross: In the name of the Father, and of the Son, and of the Holy Spirit. Amen.

2. The Apostles Creed: I BELIEVE in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God, the Father Almighty; from there He shall come to judge the living and the dead.

I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.

3. The Lord's Prayer: OUR Father, who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.

4. (3) Hail Mary: HAIL Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and in the hour of our death. Amen. (Three times)

5. Glory Be: GLORY be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.

6. Fatima Prayer: Oh, my Jesus, forgive us our sins, save us from the fires of hell, lead all souls to heaven, especially those in most need of your mercy.

Announce each mystery, then say 1 Our Father, 10 Hail Marys, 1 Glory Be and 1 Fatima prayer. Repeat the process with each mystery.

End with the Hail Holy Queen:
Hail, Holy Queen, Mother of Mercy, our life, our sweetness and our hope! To thee do we cry, poor banished children of Eve! To thee do we send up our sighs, mourning and weeping in this vale of tears! Turn then, most gracious advocate, thine eyes of mercy towards us; and after this, our exile, show unto us the blessed fruit of thy womb, Jesus!

O clement, O loving, O sweet Virgin Mary! Pray for us, O holy Mother of God, that we may be made worthy of the promises of Christ.

Final step -- The Sign of the Cross

The Mysteries of the Rosary By tradition, Catholics meditate on these Mysteries during prayers of the Rosary. The biblical references follow each of the Mysteries below.

The Glorious Mysteries
(Wednesdays and Sundays)
1.The Resurrection (Matthew 28:1-8, Mark 16:1-18, Luke 24:1-12, John 20:1-29) [Spiritual fruit - Faith]
2. The Ascension (Mark 16:19-20, Luke 24:50-53, Acts 1:6-11) [Spiritual fruit - Christian Hope]
3. The Descent of the Holy Spirit (Acts 2:1-13) [Spiritual fruit - Gifts of the Holy Spirit]
4. The Assumption [Spiritual fruit - To Jesus through Mary]
5. The Coronation [Spiritual fruit - Grace of Final Perseverance]

Disclaimer: Opinions posted on Free Republic are those of the individual posters and do not necessarily represent the opinion of Free Republic or its management. All materials posted herein are protected by copyright law and the exemption for fair use of copyrighted works.

November 18, 2015

Wednesday of the Thirty-third Week in Ordinary Time

Reading 1 2 Mc 7:1, 20-31

Responsorial Psalm PS 17:1bcd, 5-6, 8b and 15

Alleluia See Jn 15:16

Gospel Lk 19:11-28

Readings at Mass