October 2016

Pope's Intentions

Universal: Journalists, That journalists, in carrying out their work, may always be motivated by respect for truth and a strong sense of ethics.

Evangelization: World Mission Day, That World Mission Day may renew within all Christian communities the joy of the Gospel and the responsibility to announce it.

Thirtieth Sunday in Ordinary Time - Year C

Commentary of the day
Saint Bernard (1091-1153), Cistercian monk and doctor of the Church
Sermon 3 on the Annunciation, 9-10

"The publican...would not even raise his eyes to heaven"

What is that container into which grace chooses to pour itself? If trust has been made to receive mercy and patience to garner justice, what is the vessel we might put forward as apt to receive grace? A very pure ointment is concerned here, which requires a very sturdy container. Now what is more pure or more sturdy than humility of heart? That is why God “gives grace to the humble,” (Jas 4,6; cf Prv 3,34; Jb 22,29); that is why it is entirely right he should have “looked upon his handmaid’s lowliness,” (Lk 1,48). Right, because a humble heart does not allow itself to be preoccupied by human worth and because the fullness of grace can be poured into it all the more freely…

Did you observe the Pharisee at prayer? He was neither thief, nor dishonest, nor an adulterer. Nor did he neglect to do penance. He fasted twice a week, he gave tithes of all he possessed… But he was not empty of himself; he had not stripped himself of himself (Phil 2,7); he was not humble but, rather, puffed up. That is to say, he was unconcerned to know what it was he still lacked but overestimated his worth; he was not full but puffed up. And so he went away empty for having put on a show of being full. The publican, on the other hand, because he humbled himself and took care to present himself like an empty vessel, could carry away with him an even more abundant grace.

Arlington Catholic Herald

GOSPEL COMMENTARY LK 18:9-14

‘Poisoned prayer’

Fr. Robert J. Wagner

In the Gospels, Jesus repeatedly taught His disciples about prayer. As His disciples today, we take note of this, because it alerts us to the necessity of prayer in our own lives. This Sunday, we hear Jesus offer another teaching on prayer with the parable of the Pharisee and the tax collector. However, in this parable, Jesus did not teach what to pray, like He did when He taught His disciples the Lord’s Prayer. Instead, He showed them how to pray, that is, the importance of humility when we approach Our Almighty God.

In the parable, the Pharisee proudly enters the temple, bringing with him his good works. Jewish law only required fasting one day a week, yet he fasted twice. The law said he only had to pay tithes on some of his income, but he paid tithes on all of it. From the outside, he was a man of charity and faith. However, his heart is revealed in his prayer, which showed that his works did not flow from a love of God and neighbor, but instead trickled out of a heart frozen by pride. He was “convinced of his own righteousness.” He needed to tell God how much good he was doing, and in the process, he offered the tax collector as an example of how much worse others were doing trying to follow God’s laws. Sadly, the Pharisee’s prayer was not a conversation, but a monologue, and when prayer is not conversation, there is no room for conversion.

We are repulsed by the Pharisee’s pride. Yet given some reflection, we recognize how the same pride can be found in our actions and thoughts. We find it in our gossip, in our “venting” about others, and in the ease we have pointing out the faults of others compared to identifying our own. If pride sours our conversations and darkens our thoughts about others, it undoubtedly poisons our spiritual life and prayer. When our neighbor falls, pride says, “I’m a good person because I’m not like him,” instead of thinking, “There but for the grace of God go I.” We see how it can tarnish both our relationship with our neighbors and our relationship with God.

Pride also causes us to approach God with a sense of entitlement. The Pharisee was comfortable — too comfortable, and in the wrong way — before God. There was no reverence or awe in the exchange. He speaks not as someone in need of God’s help, but as one who is doing fine all by himself. His attitude is not of someone who has joyfully received the unmerited gift of God’s love and Fatherhood, but as one sadly attempting to justify that he has somehow earned it.

We have to recognize our need for God’s mercy because only then will we receive it. We need to be like the tax collector, who kept his distance, lowered his eyes, and realized he was coming before the Source of all that is good, yet also the One Who judges us at our death. Yet in his reverence and awe, he still knew to approach God with confidence, for His mercy never fails. Humility helps us balance the knowledge of our sinfulness with the knowledge of God’s never-ending mercy. Both are necessary for holiness, because both are necessary for conversion.

When we go to pray, we are called to imitate the humble tax collector, recognizing Who we are talking to and what we ourselves need: forgiveness, healing, grace, gratitude. When we bring another into our prayer, let it not be a matter of belittling them or ourselves through comparison of gifts, but instead a matter of interceding for them, motivated by charity, or of praising God for both their unique gifts and our own. Such prayer is pure, heartfelt and efficacious.

Jesus desires that we know how to pray so that our efforts are not in vain, like the Pharisee, because He knows the importance of true prayer. It refreshes our hearts. It fills us with peace and joy. It allows us to receive God’s unconditional love, and it allows us to share this love with others in a powerful way. It makes us merciful. It saves our souls.

Jesus, thank you for teaching us how to pray.

Fr. Wagner is Arlington Bishop Paul S. Loverde’s secretary.

http://www.theworkofgod.org/Devotns/Euchrist/HolyMass/gospels.asp?key=92

Year C - 30th Sunday in Ordinary time

Every one that exalts himself, shall be humbled: and he that humbles himself, shall be exalted.
Luke 18:9-14
9 And to some who trusted in themselves as just, and despised others, he spoke also this parable:
10 Two men went up into the temple to pray: the one a Pharisee, and the other a publican.
11 The Pharisee standing, prayed thus with himself: O God, I give you thanks that I am not as the rest of men, extortioners, unjust, adulterers, as also is this publican.
12 I fast twice in a week: I give tithes of all that I possess.
13 And the publican, standing far away, would not so much as lift up his eyes towards heaven; but struck his breast, saying: O god, be merciful to me a sinner.
14 I say to you, this man went down into his house justified rather that the other: because every one that exalts himself, shall be humbled: and he that humbles himself, shall be exalted.

Inspiration of the Holy Spirit - From the Sacred Heart of Jesus
The just man sins seven times a day and rises again (Prov. 24:16). And indeed who can call himself just, if there is only one who is just? Who can call himself holy, if there is only one who is holy? Saint Paul says in Philippians 2:12 that you must work out your salvation with fear and trembling. He is exhorting you to humility.

Therefore, remember that there is only one Lawgiver and Judge, one who is able to save or destroy, and that you should not justify yourself or judge others (James 4:12). Let me be the judge, be justified by your faith in me, the Son of the true God.

I am the light of the world and I can see the heart and the mind, I can read the secret thoughts of all creatures, nothing is hidden from me, since I can be everywhere. If anyone wants to follow me he must learn from me because I am meek and humble of heart. I made myself small so that you would learn that first lesson from me. Humility is what I taught with my life as a human being, by my poverty and my example.

If anyone wants to impress me, he must renounce himself, in other words he must disregard his own self-opinion and humbly accept my judgment. He who gives his life to me does not expect any reward for his actions, since he is doing all that is good in order to please me. His work will become my work, and all his good actions will be the works of my spirit. He does not live anymore for himself but for me, he does not have to attract my attention, he already lives in my presence.

I will be his protector; I will keep him alert when temptation comes. If he sins, he will humble himself and obtain my forgiveness, my grace will always bless him and what he offers me will be the object of my pleasure. When adversity comes into his life he will still put his trust in me and I will rescue him out of his distress. He will live for me and I will be always with him.

On the other hand, the man who justifies himself is already rejecting my judgment, he stands alone since he thinks he is so strong, eventually he will fall and his pride will make it very hard for him to come to my mercy.

I will resist the proud until they become humble. But the humble will always find a reassuring welcome in the love of my heart.
Author: Joseph of Jesus and Mary

Archdiocese of Washington

Standing in Need of Prayer – Homily for the 30th Sunday of the Year

Msgr. Charles Pope • October 22, 2016 •

There’s an old saying that goes, “Faults in others I can see, but praise the Lord, there’s none in me.” But one is snared in sin by the very act of claiming to have no sin! In fact, it’s the biggest sin of all: pride.

In today’s Gospel, the Lord illustrates this very point in speaking to us of two men who go to the temple to pray. One man commits the greatest sin of all, pride, and leaves unjustified. The other, though a great sinner, receives the gift of justification through humility. Let’s look at what the Lord teaches us.

1. Prideful Premise – Jesus addressed this parable to those who were convinced of their own righteousness. When it comes to parables, it is easy for us gloss over the introductory statement, which often tells us what prompted Jesus to tell the parable. Many people simply see this parable as being about arrogance, but there is more to it than that.

Jesus is addressing this parable to those who are convinced of their own righteousness. They are under the illusion that they are capable of justifying and saving themselves. They think that they can have their own righteousness and that it will be enough to save them.

But there is no saving righteousness apart from Christ’s righteousness. I do not care how many spiritual pushups you do, how many good works you do, or how many commandments you keep; it will never be enough for you to earn Heaven. On your own you are not holy enough to enter Heaven or to save yourself. Scripture says, One cannot redeem himself, pay to God a ransom. Too high the price to redeem a life; he would never have enough (Psalm 49:8-9).

Only Christ and His righteousness can ever close the gap, can ever get you to Heaven. Even if we do have good works, they are not our gift to God, they are His gift to us. We cannot boast of them because they are His. Scripture says, For by grace you have been saved through faith, and this is not from you; it is the gift of God; it is not from works, so no one may boast. For we are his handiwork, created in Christ Jesus for the good works that God has prepared in advance, that we should walk in them (Eph 2:8-10).

The Pharisee in today’s parable has a prideful premise: he is convinced of his own righteousness. In his brief prayer, notice that he uses the word “I” four times.

I thank you
I am not like the rest of humanity—greedy, dishonest, adulterous
I fast
I pay tithes

It is also interesting that the Lord indicates that the Pharisee “spoke this prayer to himself.” Some think that this merely means that he did not say the prayer out loud. But others suspect that more is at work here, that there is a double meaning, if you will. In effect, the Lord is saying that the Pharisee’s prayer is so self-centered, so devoid of any true appreciation of God, that it is actually spoken only to himself. He is congratulating himself more than he is praying to God, and his “thank you” is purely perfunctory and is more for his own prideful self-adulation. He is speaking to himself, all right. He is so prideful that even God can’t even hear him!

Hence we see a prideful premise on the part of the Pharisee, who sees his righteousness as his own, as something that he has achieved. He is badly mistaken.

2. Problematic Perspective – and despised everyone else. To despise others means to look down on them with contempt, to perceive them as beneath us. Notice that the Pharisee is glad to report that he is not like the rest of humanity.

Not only is his remark foolish, it is also impertinent. One will not get to Heaven merely by being a little better than someone else. No indeed, being better than a tax collector, prostitute, drug dealer, or dishonest businessman is not the standard we must meet. The standard we must meet is Jesus. He is the standard. Jesus said, Be perfect, therefore, as your heavenly Father is perfect (Matt 5:48). Now, somebody say, “Lord, have mercy!” It is dangerous (and a waste of time) to compare oneself with others because it misses the point entirely.

The point is that we are to compare ourselves to Jesus and be conformed to Him by the work of His grace. Any honest comparison of ourselves to Jesus should make us fall to our knees and cry out for grace and mercy, because it is the only way we stand a chance.

It is so silly, laughable really, to compare ourselves to others. What a pointless pursuit! What a fool’s errand! What a waste of time! God is very holy and we need to leave behind the problematic perspective of looking down on others and trying to be just a little better than some other poor (fellow) sinner.

There’s a lot of talk today about being “basically a nice person.” But being nice isn’t how we get to Heaven. We get to Heaven by being like Jesus. The goal in life isn’t to be nice; the goal is to be made holy. We need to set aside all the tepid and merely humanistic notions of righteousness and come to understand how radical the call to holiness is and how unattainable it is by human effort. Looking to be average, or a little better than others, is a problematic perspective. It has to go; it must be replaced by the Jesus standard.

Let’s put it in terms of something we all can understand: money. Let’s say that you and I are on our way to Heaven; you have $50, while I have $500. Now I might laugh at you and feel superior to you. I might ridicule you and say, “I have ten times as much as you do!” But then we get to Heaven and find out the cost to enter is $70 trillion. Oops. Looks like we’re both going to need a lot of mercy and grace to get in the door. In the end, we are both in the same boat; we’re both woefully short. All my boasting was a waste of time and quite silly, to boot. We have a task so enormous and unattainable that we simply have to let God grant it and accomplish it for us.

3. Prescribed Practice – But the tax collector stood off at a distance and would not even raise his eyes to heaven but beat his breast and prayed, “O God, be merciful to me a sinner.” Given everything we have reflected on, we can only bow our head and cry from the heart, “Lord have mercy!” Deep humility coupled with lively hope are the only answers.

Being humble isn’t something we can do on our own. We have to ask God for a humble and contrite heart. Without this gift we will never be saved. In our flesh, we are just too proud and egotistical. God needs to give us a new heart, a new mind. Notice that the tax collector in today’s parable did three things; we should do these things as well:

Realize your distance – he stood off at a distance. He realizes that he is a long way from the goal. He knows how holy God is, and how distant he himself is. Let’s be clear: the image of a tax collector is shocking. Such men did not get their posts by being “nice guys.” They were often ruthless thugs who didn’t hesitate to use fear and extortion. But his recognition of his distance is already a grace and a mercy. God is already granting the humility by which he stands a chance.
Recognize your disability – he would not even raise his eyes to heaven. Scripture says, No one can see on God and live (Ex 33:20). We are not ready to look on the face of God in all its glory. That is evidenced by the fact that we are still here on earth. Scripture also says, “Blessed are the pure of heart for they shall see God” (Matt 5:8). This tax collector recognizes his disability, his inability to look on the face of God, for his heart is not yet pure enough. In humility, he looks down. His recognition of his disability is already a grace and a mercy. God is already granting him the humility by which he stands a chance.
Request your deliverance – he beat his breast and prayed, “O God, be merciful to me, a sinner.” Notice that the tax collector’s humility is steeped in hope. He cannot save himself, but God can. He cannot have a saving righteousness of his own, but Jesus does. This tax collector summons those twins called grace and mercy. In this man’s humility, a grace given him by God, he stands a chance. For by this humility, he invokes Jesus Christ, who alone can make him righteous and save him. Scripture says, The humble, contrite heart the Lord will not spurn (Ps 51:17). Jesus says, whoever humbles himself will be exalted.

Beware of pride, our worst enemy. Beg for the gift of humility, for only with it do we even stand a chance.

I have it on the best of authority that as he left the temple, the tax collector sang this spiritual: “It’s Me, Oh Lord, Standing in the Need of Prayer.” In the video below it is sung by a German choir, which explains their unusual pronunciation of the word “prayer.” I can’t complain, though; I don’t pronounce “Geschwindigkeitsbegrenzung” (speed limit) very well either!

Video

Sunday Gospel Reflections

30th Sunday in Ordinary Time
Reading I: Sirach 35:12-14,16-18 II: 2 Timothy 4:6-8,16-18

Gospel
Luke 18:9-14

⁹ He also told this parable to some who trusted in themselves that they were righteous and despised others:
¹⁰ "Two men went up into the temple to pray, one a Pharisee and the other a tax collector.
¹¹ The Pharisee stood and prayed thus with himself, 'God, I thank thee that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector.
¹² I fast twice a week, I give tithes of all that I get.'
¹³ But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, 'God, be merciful to me a sinner!'
¹⁴ I tell you, this man went down to his house justified rather than the other; for every one who exalts himself will be humbled, but he who humbles himself will be exalted."

Interesting Details

(v.9) "trusted in themselves that they were righteous" is incontrast to Paul's statement in (2 Cor 1:9) "being righteous". The state of being is important for it is who you are, not who you THINK you are. The charaterization tells us at once that the audience is made up of Pharisees, even without the identification in the bible (v.10)
(v.11) The Pharisee's prayer started out beautifully, thanking God, "God, I thank you...," much like Mary's Magnificat (Lk 1:46-56) and Simeon's Canticle (Lk 2:29-31). Beyond this facade, however, it was clear that his prayer was not between him and God but praying with peripheral vision knowing well that others surrounding him and even makes reference to "this tax collector."
There were three levels of tax collectors: those who purchased the right to collect tax, collection directors like Zacchaeus, and agents who collected specific taxes at a set rate (though some exceeded the rate for their own gain).
The tax collector's posture of crossed-over arms and down-casting eyes was customary for prayer. Beating one's breast was more commonly for women (23:27); men only did it in extreme anguish (23:48).
The irony of the story is that the Pharisee considered himself righteous and the tax collector unrighteous, but the results were just the opposite.

One Main Point

Righteousness comes from being faithful to the covenant relationship with God, through which God justifies us.

Reflections

What does "being faithful to the covenant relationship with God" mean for me? Am I faithful to that relationship? What helps? (Consider the liturgy of the Eucharist; the Jesus prayer, "Lord, Jesus Christ, Son of the living God, have mercy on me"; prayers before meals; prayers at bed time and at dawn)
To what extent am I proudly self-sufficient without God? Does my culture encourage this?
Whom do I think I am superior to? Who is the "tax collector" in my eyes?

'In times of aridity arouse your spirit gently, by acts of love; then rest in the will of God. It is thus that the soul gives the strongest proof of her fidelity to God. Make a bouquet of the sufferings of Jesus, and place it on the bosom of your soul, as I have told you. You can from time to time call them to mind, and say sweetly to your Saviour: O good Jesus, how swollen, bruised, and denied with spittle do I behold Thy countenance! O my Love! why do I see Thee all covered with wounds? O Infinite Sweetness! why are Thy bones laid bare? Ah, what sufferings! what sorrows! O my God! for what art Thou all wounded! Ah, dear sufferings! dear wounds! I wish to keep you always in my heart.'

St. Paul of the Cross

The Angelus

The Angel of the Lord declared to Mary:
And she conceived of the Holy Spirit.

Hail Mary, full of grace, the Lord is with thee; blessed art thou among women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now and at the hour of
our death. Amen.

Behold the handmaid of the Lord: Be it done unto me according to Thy word.

Hail Mary . . .

And the Word was made Flesh: And dwelt among us.

Hail Mary . . .

Pray for us, O Holy Mother of God, that we may be made worthy of the promises of Christ.

Let us pray:

Pour forth, we beseech Thee, O Lord, Thy grace into our hearts; that we, to whom the incarnation of Christ, Thy Son, was made known by the message of an angel, may by His Passion and Cross be brought to the glory of His Resurrection, through the same Christ Our Lord.

Amen.

"Hail, full of grace, the Lord is with you" (Lk 1:28)

"Blessed are you among women,
and blessed is the fruit of your womb"
(Lk 1:42).

Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 18
9.	And to some who trusted in themselves as just, and despised others, he spoke also this parable:	Dixit autem et ad quosdam qui in se confidebant tamquam justi, et aspernabantur ceteros, parabolam istam :	ειπεν δε προς τινας τους πεποιθοτας εφ εαυτοις οτι εισιν δικαιοι και εξουθενουντας τους λοιπους την παραβολην ταυτην
10.	Two men went up into the temple to pray: the one a Pharisee, and the other a publican.	Duo homines ascenderunt in templum ut orarent : unus pharisæus et alter publicanus.	ανθρωποι δυο ανεβησαν εις το ιερον προσευξασθαι ο εις φαρισαιος και ο ετερος τελωνης
11.	The Pharisee standing, prayed thus with himself: O God, I give thee thanks that I am not as the rest of men, extortioners, unjust, adulterers, as also is this publican.	Pharisæus stans, hæc apud se orabat : Deus, gratias ago tibi, quia non sum sicut ceteri hominum : raptores, injusti, adulteri, velut etiam hic publicanus :	ο φαρισαιος σταθεις προς εαυτον ταυτα προσηυχετο ο θεος ευχαριστω σοι οτι ουκ ειμι ωσπερ οι λοιποι των ανθρωπων αρπαγες αδικοι μοιχοι η και ως ουτος ο τελωνης
12.	I fast twice in a week: I give tithes of all that I possess.	jejuno bis in sabbato, decimas do omnium quæ possideo.	νηστευω δις του σαββατου αποδεκατω παντα οσα κτωμαι
13.	And the publican, standing afar off, would not so much as lift up his eyes towards heaven; but struck his breast, saying: O god, be merciful to me a sinner.	Et publicanus a longe stans, nolebat nec oculos ad cælum levare : sed percutiebat pectus suum, dicens : Deus propitius esto mihi peccatori.	και ο τελωνης μακροθεν εστως ουκ ηθελεν ουδε τους οφθαλμους εις τον ουρανον επαραι αλλ ετυπτεν εις το στηθος αυτου λεγων ο θεος ιλασθητι μοι τω αμαρτωλω
14.	I say to you, this man went down into his house justified rather that the other: because every one that exalteth himself, shall be humbled: and he that humbleth himself, shall be exalted.	Dico vobis, descendit hic justificatus in domum suam ab illo : quia omnis qui se exaltat, humiliabitur, et qui se humiliat, exaltabitur.	λεγω υμιν κατεβη ουτος δεδικαιωμενος εις τον οικον αυτου η γαρ εκεινος οτι πας ο υψων εαυτον ταπεινωθησεται ο δε ταπεινων εαυτον υψωθησεται

9. And he spoke this parable to certain which trusted in themselves that they were righteous, and despised others:
10. Two men went up into the temple to pray; the one a Pharisee, and the other a Publican.
11. The Pharisee stood and prayed thus with himself, God, I thank you, that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican.
12. I fast twice in the week, I give tithes of all that I possess.
13. And the Publican, standing afar off, would not lift up so much as his eyes to heaven, but smote upon his breast, saying, God be merciful to me a sinner.
14. I tell you, this man went down to his house justified rather than the other: for every one that exalts himself shall be abased; and he that humbles himself shall be exalted.

AUG. Since faith is not a gift of the proud but of the humble, our Lord proceeds to add a parable concerning humility and against pride.

THEOPHYL. Pride also beyond all other passions disturbs the mind of man. And hence the very frequent warnings against it. It is moreover a contempt of God; for when a man ascribes the good he does to himself and not to God, what else is this but to deny God? For the sake then of those that so trust in themselves, that they will not ascribe the whole to God, and therefore despise others, He puts forth a parable, to show that righteousness, although it may bring man up to God, yet if he is clothed with pride, casts him down to hell.

GREEK EX. To be diligent in prayer was the lesson taught by our Lord in the parable of the widow and the judge, He now instructs us how we should direct our prayers to Him, in order that our prayers may not be fruitless. The Pharisee was condemned because he prayed heedlessly. As it follows, The Pharisee stood and prayed with himself.

THEOPHYL. It is said "standing," to denote his haughty temper. For his very posture betokens his extreme pride.

BASIL; "He prayed with himself," that is, not with God, his sin of pride sent him back into himself. It follows, God, I thank you.

AUG. His fault was not that he gave God thanks, but that he asked for nothing further. Because you are full and abounds, you have no need to say, Forgive us our debts. What then must be his guilt who impiously fights against grace, when he is condemned who proudly gives thanks? Let those hear who say, "God has made me man, I made myself righteous. O worse and more hateful than the Pharisee, who proudly called himself righteous, yet gave thanks to God that he was so.

THEOPHYL. Observe the order of the Pharisee's prayer. He first speaks of that which he had not, and then of that which he had. As it follows, That I am not as other men are.

AUG. He might at least have said, "as many men;" for what does he mean by "other men," but all besides himself? "I am righteous, he says, the rest are sinners."

GREG. There are different shapes in which the pride of self-confident men presents itself; when they imagine that either the good in them is of themselves; or when believing it is given them from above, that they have received it for their own merits; or at any rate when they boast that they have that which they have not. Or lastly, when despising others they aim at appearing singular in the possession of that which they have. And in this respect the Pharisee awards to himself especially the merit of good works.

AUG. See how he; derives from the Publican near him a fresh occasion for pride. It follows, Or even as this Publican; as if he says, "I stand alone, he is one of the others."

CHRYS. To despise the whole race of man was not enough for him; he must yet attack the Publican. He would have sinned, yet far less if he had spared the Publican, but now in one word he both assails the absent, and inflicts a wound on him who was present. To give thanks is not to heap reproaches on others. When you returns thanks to God, let Him be all in all to you. Turn not your thoughts to men, nor condemn your neighbor.

BASIL; The difference between the proud man and the scorner is in the outward form alone. The one is engaged in reviling others, the other in presumptuously extolling: himself.

CHRYS. He who rails at others does much harm both to himself and others. First, those who hear him are rendered worse, for if sinners they are made glad in finding one as guilty as themselves, if righteous, they are exalted, being led by the sins of others to think more highly of themselves. Secondly, the body of the Church suffers; for those who hear him are not all content to blame the guilty only, but to fasten the reproach also on the Christian religion. Thirdly, the glory of God is evil spoken of for as our well-doing makes the name of God to be glorified, so our sins cause it to be blasphemed. Fourthly, the object of reproach is confounded and becomes more reckless and immovable. Fifthly, the ruler is himself made liable to punishment for uttering things which are not seemly.

THEOPHYL. It becomes us not only to shun evil, but also to do good; and so after having said, I am not as other men are, extortioners, unjust, adulterers, he adds something by way of contrast, I fast twice in a week. They called the week the Sabbath, from the last day of rest. The Pharisees fasted upon the second and fifth day. He therefore set fasting against the passion of adultery, for lust is born of luxury; but to the extortioners and usurists he opposed the payment of tithes; as it follows, I give tithes of all I possess; as if he says, So far am I from indulging in extortion or injuring, that I even give up what is my own.

GREG. So it was pride that laid bare to his wily enemies the citadel of his heart, which prayer and fasting had in vain kept closed. Of no use are all the other fortifications, as long as there is one place which the enemy has left defenseless.

AUG. If you look into his words, you will find that he asked nothing of God. He goes up indeed to pray, but instead of asking God, praises himself; and even insults him that asked. The Publican, on the other hand, driven by his stricken conscience afar off, is by his piety brought near.

THEOPHYL. Although reported to have stood, the Publican yet differed from the Pharisee, both in his manner and his words, as well as in his having a contrite heart. For he feared to lift up his eyes to heaven, thinking unworthy of the heavenly vision those which had loved to gaze upon and wander after earthly things. He also smote his breast, striking it as it were because of the evil thoughts, and moreover rousing it as if asleep. And thus he sought only that God would be reconciled to him, as it follows, saying, God, be merciful.

CHRYS. He heard the words, that I am not as the Publican. He was not angry, but pricked to the heart. The one uncovered the wound, the other seeks for its remedy. Let no one then ever put forth so cold an excuse as, I dare not, I am ashamed, I cannot open my mouth. The devils have that kind of fear. The devil would fain close against you every door of access to God.

AUG. Why then marvel you, whether God pardons, since He himself acknowledges it. The Publican stood afar off, yet drew near to God. And the Lord was nigh to him, and heard him, For the Lord is on high, yet has he regard to the lowly. He lifted not so much as his eyes to heaven; that he might be looked upon, he looked not himself. Conscience weighed him down, hope raised him up, he smote his own breast, he exacted judgment upon himself. Therefore did the Lord spare the penitent. You have heard the accusation of the proud, you have heard the humble confession of the accused Hear now the sentence of the Judge; Verily I say to you, this man went down to his house justified rather than the other.

CHRYS This parable represents to us two chariots on the race course, each with two charioteers in it. In one of the chariots it places righteousness with pride, in the other sin and humility. You see the chariot of sin outstrip that of righteousness, not by its own strength but by the excellence of humility combined with it, but the other is defeated not by righteousness, but by the weight and swelling of pride. For as humility by its own elasticity rises above the weight of pride, and leaping up reaches to God, so pride by its great weight easily depresses righteousness. Although therefore you are earnest and constant in well doing, yet think you may boast yourself, you are altogether devoid of the fruits of prayer. But you that bears a thousand loads of guilt on your conscience, and only think this thing of yourself that you are the lowest of all men, shall gain much confidence before God. And He then goes on to assign the reason of His sentence. For every one who exalts himself shall be abased, and he that humbles himself shall be exalted. The word humility has various meanings. There is the humility of virtue, as, A humble and contrite heart, O God, you will not despise. There is also a humility arising from sorrows, as, He has humbled my life upon the earth. There is a humility derived from sin, and the pride and insatiability of riches. For can any thing be more low and debased than those who grovel in riches and power, and count them great things?

BASIL; In like manner it is possible to be honorably elated when your thoughts indeed are not lowly, but your mind by greatness of soul is lifted up towards virtue. This loftiness of mind is seen in a cheerfulness amidst sorrow; or a kind of noble dauntlessness in trouble i a contempt of earthly things, and a conversation in heaven. And this loftiness of mind seems to differ from that elevation which is engendered of pride, just as the stoutness of a well-regulated body differs from the swelling of the flesh which proceeds from dropsy.

CHRYS. This inflation of pride can cast down even from heaven the man that takes not warning, but humility can raise a man up from the lowest depth of guilt. The one saved the Publican before the Pharisee, and brought the thief into Paradise before the Apostles; the other entered even into the spiritual powers. But if humility though added to sin has made such rapid advances, as to pass by pride united to righteousness, how much swifter will be its course when you add to it righteousness? It will stand by the judgment-seat of God in the midst of the angels with great boldness. Moreover if pride joined to righteousness had power to depress it, to what a hell will it thrust men when added to sin? This I say not that we should neglect righteousness, but that we should avoid pride.

THEOPHYL. But should any one perchance marvel that the Pharisee for uttering a few words in his own praise is condemned, while Job, though he poured forth many, is crowned, I answer, that the Pharisee spoke these at the same time that he groundlessly accused others; but Job was compelled by an urgent necessity to enumerate his own virtues for the glory of God, that men might not fall away from the path of virtue.

BEDE; Typically, the Pharisee is the Jewish people, who boast of their ornaments because of the righteousness of the law, but the Publican is the Gentiles, who being at a distance from God confess their sins. Of whom the one for His pride returned humbled, the other for his contrition was thought worthy to draw near and be exalted.

Catena Aurea Luke 18

A Publican and a Pharisee

Unidentified manuscript illumination

I was searching for attribution of this illumination and instead found an excerpt from the homily of Blessed Gregory of Palamas on this subject:

From St Gregory Palamas (c. 1296-1359), Archbishop of Thessaloniki, 'Homily Two, On the Lord's Parable of the Publican and the Pharisee':
13. [Having discussed the Pharisee's prayer, St Gregory begins,] These are the words of the Pharisee. By contrast, the Publican 'standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast saying, God be merciful to me a sinner' (Luke 18:13). See the extent of his humility, faith, and self-reproach. See the utter abasement of his thoughts and feelings, and, at the same time, contrition of heart mingled with this publican's prayer. When he went up into the Temple to pray for the remission of his sins, he brought with him good advocates before God: unashamed faith, uncondemned self-reproach, contrition of heart that is not despised and humility that exalts. He linked attention to prayer most excellently. It says, 'The publican standing afar off'. Not 'stood', as in the case of the Pharisee, but 'standing', to show that he was standing for a long time continuously praying and asking for mercy. Without any other intention or thought he paid attention only to himself and God, turning over and repeating the supplication of a single thought, the most effective of all prayers.
14. 'And the publican, standing afar off, would not lift up so much as his eyes unto heaven' (Luke 18:13). As he stood he bowed down, and his bearing was not only that of a lowly servant, but also of a condemned man. It also proclaims a soul delivered from sin. Although still far from God, without the boldness towards Him that comes from good works, it hopes to draw near to him because it has already renounced evil and is intent on good. 'Standing afar off the publican would not lift up so much as his eyes unto heaven', showing his self-condemnation and self-reproach by his manner and appearance. He saw himself as unworthy either of heaven or of the earthly Temple, so he stood on the threshold of the Temple, not daring even to turn his gaze towards heaven, still less towards the God of heaven. In his intense contrition he smote upon his breast to show he was worthy of punishment. He sighed in deepest mourning, bowing his head like a condemned man, calling himself a sinner and begging with faith for forgiveness, saying, 'God be merciful to me a sinner'. For he believed Him Who said, 'Turn ye unto me, and I will turn unto you' (Zech. 1:3), and the Prophet who bore witness, 'I said, I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my heart' (cf. Ps. 32:5).

(The Homilies of Saint Gregory Palamas, Vol. 1: Homilies I-XXI, ed. Christopher Veniamin [South Canaan, PA: St Tikhon's Seminary, 2002], pp. 16-17)

(Source)

Not 'stood', as in the case of the Pharisee, but 'standing', to show that he was standing for a long time continuously praying and asking for mercy.

A lesson in Greek from St. Gregory:

σταθεις verb - aorist passive participle - nominative singular masculine histemi his'-tay-mee: to stand (transitively or intransitively)
εστως verb - perfect active participle - nominative singular masculine histemi his'-tay-mee: to stand (transitively or intransitively)

From σταθεις, εστως at biblehub.

Saint John of Capistrano, priest

Saint John of Capistrano, priest
Optional Memorial
October 23rd

Photo: <b>Saint John of Capistrano</b> "Those who are called to the table of ...

Born at Capistrano, in the Diocese of Sulmona, Italy, 1385; died October 23, 1456. His father had come to Naples in the train of Louis of Anjou, hence is supposed to have been of French blood, though some say he was of German origin. His father dying early, John owed his education to his mother. She had him at first instructed at home and then sent him to study law at Perugia, where he achieved great success under the eminent legist, Pietro de Ubaldis. In 1412 he was appointed governor of Perugia by Ladislaus, King of Naples, who then held that city of the Holy See. As governor he set himself against civic corruption and bribery. War broke out in 1416 between Perugia and the Malatesta. John was sent as ambassador to propose peace to the Malatesta, who however cast him into prison. It was during this imprisonment that he began to think more seriously about his soul. He decided eventually to give up the world and become a Franciscan Friar, owing to a dream he had in which he saw St. Francis and was warned by the saint to enter the Franciscan Order. John had married a wealthy lady of Perugia immediately before the war broke out, but as the marriage was not consummated he obtained a dispensation to enter religion, which he did 4 October, 1416.

After he had taken his vows he came under the influence of St. Bernardine of Siena, who taught him theology: he had as his fellow-student St. James of the Marches. He accompanied St. Bernardine on his preaching tours in order to study his methods, and in 1420, whilst still in deacon's orders, was himself permitted to preach. But his apostolic life began in 1425, after he had received the priesthood. From this time until his death he laboured ceaselessly for the salvation of souls. He traversed the whole of Italy; and so great were the crowds who came to listen to him that he often had to preach in the public squares. At the time of his preaching all business stopped. At Brescia on one occasion he preached to a crowd of one hundred and twenty-six thousand people, who had come from all the neighbouring provinces. On another occasion during a mission, over two thousand sick people were brought to him that he might sign them with the sign of the Cross, so great was his fame as a healer of the sick. Like St. Bernardine of Siena he greatly propagated devotion to the Holy Name of Jesus, and, together with that saint, was accused of heresy because of this devotion. While he was thus carrying on his apostolic work, he was actively engaged in assisting St. Bernardine in the reform of the Franciscan Order. In 1429 John, together with other Observant friars, was cited to Rome on the charge of heresy, and he was chosen by his companions to defend their cause; the friars were acquitted by the commission of cardinals.

After this, Pope Martin V conceived the idea of uniting the Conventual Friars Minor and the Observants, and a general chapter of both bodies of Franciscans was convoked at Assisi in 1430. A union was effected, but it did not last long. The following year the Observants held a chapter at Bologna, at which John was the moving spirit. According to Gonzaga, John was about this time appointed commissary general of the Observants, but his name does not appear among the commissaries and vicars in Holzapfel's list (Manuale Hist. Ord. FF. Min., 624-5) before 1443. But it was owing to him that St. Bernardine was appointed vicar-general in 1438. Shortly after this, whilst visiting France he met St. Colette, the reformer of the Second Franciscan Order or Poor Clares, with whose efforts he entirely sympathized. He was frequently employed on embassies by the Holy See. In 1439 he was sent as legate to Milan and Burgundy, to oppose the claims of the antipope Felix V; in 1446 he was on a mission to the King of France; in 1451 he went at the request of the emperor as Apostolic nuncio to Austria. During the period of his nunciature John visited all parts of the empire, preaching and combatting the heresy of the Hussites; he also visited Poland at the request of Casimir IV. In 1454 he was summoned to the Diet at Frankfort, to assist that assembly in its deliberation concerning a crusade against the Turks for the relief of Hungary: and here, too, he was the leading spirit. When the crusade was actually in operation John accompanied the famous Hunyady throughout the campaign: he was present at the battle of Belgrade, and led the left wing of the Christian army against the Turks. He was beatified in 1694, and canonized in 1724. He wrote many books, chiefly against the heresies of his day.

Principle source: Catholic Encyclopedia

Collect:
O God, who raised up Saint John of Capistrano
to comfort your faithful people in tribulation,
place us, we pray, under your safe protection
and keep your Church in everlasting peace.
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. +Amen.

First Reading: 2 Corinthians 5:14-20
For the love of Christ controls us, because we are convinced that One has died for all; therefore all have died. And He died for all, that those who live might live no longer for themselves but for Him who for their sake died and was raised.

From now on, therefore, we regard no one from a human point of view; even though we once regarded Christ from a human point of view, we regard Him thus no longer. Therefore, if any one is in Christ, he is a new creation; the old has passed away, behold, the new has come. All this is from God, who through Christ reconciled us to Himself and gave us the ministry of reconciliation; that is, in Christ God was reconciling the world to Himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. So we are ambassadors for Christ, God making His appeal through us. We beseech you on behalf of Christ, be reconciled to God.

Gospel Reading: Luke 9:57-62
As they were going along the road, a man said to Jesus, "I will follow You wherever You go." And Jesus said to him, "Foxes have holes, and birds of the air have nests; but the Son of man has nowhere to lay His head." To another He said, "Follow me." But he said, "Lord, let me first go and bury my father." But He said to him, "Leave the dead to bury their own dead; but as for you, go and proclaim the kingdom of God." Another said, "I will follow You, Lord; but let me first say farewell to those at my home." Jesus said to him, "No one who puts his hand to the plow and looks back is fit for the kingdom of God."

Saint John Of Capistrano
St. John Capistran [John of Capistrano]

Information: St. John of Capistrano

Feast Day: October 23

Born: June 24, 1386, Capestrano, Abruzzi, Kingdom of Naples

Died: October 23, 1456, Ilok, modern Croatia

Canonized: 1690 or 1724, Rome by either Pope Alexander VIII or Pope Benedict XIII

Patron of: Jurists

Holy Spirit Interactive Kids: A Saint a Day

St. John of Capistrano

Feast Day: October 23
Born: 1386 :: Died: 1456

St. John was born at Capistrano in Italy. His father who was a German knight, died when John was still young. John studied law at the University of Perugia and then became a lawyer and governor of the city of Perugia.

When war broke out between Perugia and Malatesta, John tried hard to make peace but failed. Enemies of the city threw John into prison and he started to think about the real meaning of life.

John's enemies were not in a hurry to set him free. He realized that the salvation of his soul was more important than anything else.

So when he was miraculously set free, at the age of 30, John joined a Franciscan monastery. For John, life as a poor friar was a big change. He had to sacrifice his freedom for the love of Jesus and he tried with all his heart to do this.

After he became a priest, John was sent out to preach. He and St. Bernardine of Siena, spread devotion to the Holy Name of Jesus, everywhere. John traveled all over Europe preaching for forty years and those who heard him were moved to love and serve Jesus better.

When St. John was 70 years old, The Turks decided to conquer Europe and to wipe out the Church of Jesus.

Pope Callistus II sent St. John to all the Christian kings of Europe to beg them to unite and fight the mighty Turkish army. The kings obeyed this poor, barefoot friar.

He then marched off at the head of 70,000 Christian soldiers leading them and encouraged the men to keep fighting.

He stirred up their love of God and their courage with his fiery words. But even though a big army of Christians came to fight Mohammed II and his Turks, it looked as though they would lose. The enemy army was much bigger.

Then the saint himself ran to the front lines. Holding his crucifix up high, this thin, small old man kept crying, "Victory, Jesus, victory!" And the Christian soldiers felt full of courage. They fought until the enemy ran away in fear and they won the battle of Belgrade.

St. John Capistrano died a short time later, on October 23, 1456.

Sunday

October 23, 2016

A Holy People

“To holy people the very name of Jesus is a name to feed upon, a name to transport. His name can raise the dead and transfigure and beautify the living.” – Cardinal John Henry Newman

Meditate on the name of Jesus today.

Thought for Today: “Give your burdens to the Lord and He will take care of you.” Psalm 55:22

CATHOLIC ALMANAC

Sunday, October 23

Liturgical Color: Green

St. Ignatius of Constantinople
died on this day in 877 A.D. He
refused Holy Communion to the
Empress' brother for his immoral
acts. Ignatius was persecuted
for this stand, but he refused to
dishonor the Eucharist.

Catholic Culture

Ordinary Time: October 23rd

Thirtieth Sunday of Ordinary Time

MASS READINGS

October 23, 2016 (Readings on USCCB website)

COLLECT PRAYER

Almighty ever-living God, increase our faith, hope and charity, and make us love what you command, so that we may merit what you promise. 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.

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Recipes (4)

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Activities (1)

Elementary Parent Pedagogy: Training by Doing, Children and the Whole Church

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Prayers (2)

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Library (1)

Christ the King Is Lord of the World and History | Pope John Paul II

Old Calendar: Twenty-Third Sunday after Pentecost

Jesus spoke the following parable to some people who prided themselves on being virtuous and despised everyone else; "Two men went up to the Temple to pray, one a Pharisee, the other a tax collector. The Pharisee stood there and said this prayer to himself, 'I thank you, God, that I am not grasping, unjust, adulterous like the rest of mankind, and particularly that I am not like this tax collector here (Lk 18:9-11)."'

The feast of St. John of Capistrano, which is ordinarily celebrated today, is superseded by the Sunday liturgy.

Click here for commentary on the readings in the Extraordinary Form of the Roman Rite.

Sunday Readings
The first reading is taken from the book of Sirach 35:12-14, 16-18. The Lord is not deaf to the wail of the orphan, nor to the widow when she pours out her complaint. The one who serves God willingly is heard; his petition reaches the heavens.

The second reading is from the second letter of Paul to Timothy 4:6-8, 16-18. In his three pastoral letters to Timothy and Titus, St. Paul often quotes his own life and sufferings to encourage his disciples and successors to persevere in their apostolic labors. He now feels that his earthly life is nearing its end but he has full confidence in God, his just judge, who will give him his eternal reward.

The Gospel is from St. Luke 18:9-14. During His hidden life in Nazareth, and especially during His public life when He traveled through the towns and villages of Palestine, our Lord met sinners of all kinds. There is not a single record of a harsh word spoken by Him to any of them. In fact, He was accused of mixing too freely with them. His answer was that "it was those who were ill who needed a doctor, not those who were in good health." The sinners He met knew that they were ill. They regretted their sins. He forgave them.

There was one group, however, and only one, against whom He uttered condemnation and for whom He foretold an unhappy ending. These were the Pharisees. In Mt. 23, the whole chapter is devoted to Christ's condemnation of them. It contains eight "woes" which He utters against them. He calls them by many unflattering names. One was "whited sepulchres, appearing beautiful to men on the outside but full of dead men's bones and all uncleanness within" (23: 27). Such harshness, coming from the gentle Christ, may surprise us, but knowing as He did that pride, the first and basic sin of mankind and the root of all other evil in the world, was so ingrained in their very hearts, that they could never seek forgiveness, He stated nothing but the truth concerning them or to them.

In this parable which He addressed to the Pharisees themselves, He tells them once more where their pride will lead them. They will be excluded from the kingdom of God, because they will not admit or repent of their pride and their lack of charity. Instead of thanking God for the many gifts He had given them, they almost demanded thanks from God for being such pious people. They had virtues. They avoided serious injustices. They did not commit adultery. They fasted often. They paid all their Temple dues, but it was all done, not for the honor and glory of God, but for their own honor and glory. They told the world about it. They demanded the first places in the synagogues, and special marks of reverence on the streets. They had to be called "masters" as they claimed to represent and interpret Moses to the ordinary people.

One thing that we can learn from this sad story of the Pharisees is that, while God approves of no sin, His mercy and His forgiveness is available for all sinners except the proud. It isn't that God cannot or will not forgive the sin of pride but that the proud man will not ask for God's forgiveness.

We must all be on our guard against this insidious and destructive vice. It is insidious because it can grow in us almost without our knowing it, and once it has taken root it is difficult to eradicate. It is destructive because it spoils every other virtue we practice and every good work we do. Charity, or brotherly love, cannot flourish in a proud heart, for a proud heart is so full of self that it has no room for others. No true love of God can exist in a proud heart, for even the very acts of religion which a proud man performs, are done for the motive of self-glory and not for the glory of God. The Pharisee in this parable proves that fact. He boasted of his good works.

A few simple straight questions can tell us whether or not we are proud. Do we like others to see and hear of our good works, or do we prefer to do them in secret? Do we give as generously to charitable causes when no list of benefactors is published? Do we willingly take part among the rank and file in parish activities or do we feel offended if we are not the leaders? Do we criticize offhand those who are not all they should be, or do we thank God that we were saved from similar temptations? Do we always try to find an excuse for the failings of others or have we excuses for our own faults only? God forbid that any one in this congregation should be suffering from this, the worst of all vices. If anyone recognizes that he is, let him pray to God from the bottom of his heart for the opposite virtue, the true Christian virtue of humility, and look for every possible occasion to practice it. Let us all remember the two men praying in the Temple. One was full of himself and boasted to God and to all present, of his many good works. The Other just humbly beat his breast and asked for mercy-he had nothing to boast of. Yet, he left the Temple forgiven, the other returned home a worse sinner than when he had entered the Temple.

— Excerpted from The Sunday Readings Cycle C, Fr. Kevin O' Sullivan, O.F.M.

The Word Among Us

Meditation: Luke 18:9-14

30th Sunday in Ordinary Time

I thank you that I am not like the rest of humanity. (Luke 18:11)

Have you ever been around someone who has a knack for putting people down? It seems they feel good about themselves only when they’re degrading someone else. Although we can’t say for sure, that could be part of this Pharisee’s motivation for thanking God that he’s not like everyone else. He may be acting more out of fear and insecurity than out of pure pride or arrogance.

How about you? It’s doubtful that you spend all your time judging everyone else. But are there other ways that you compare yourself? When you see someone’s weakness, do you use that person as a measuring stick to judge yourself—“Am I doing better than him or worse?”

This spirit of comparison is something to watch out for; it can take the joy right out of your faith! If you find yourself thinking that way, remember that God isn’t comparing you to anyone. He loves you just as you are. No matter how many times you hear that, it can still carry a hint of surprise. After all, we all need improvement, don’t we? But this love of God must be the starting point for any genuine spiritual growth we experience. He just loves us, and there’s nothing we can do to make him love us any less!

As a point of reflection today, try meditating exclusively on God’s love for you. Don’t dwell on your sins. He already knows about them! Just sit in his presence, and think of all the ways he cares for you. He sent his Son to die for you. He planned from all eternity that you would be part of his kingdom. He’s constantly sending grace and blessings to keep you in his love. If you reflect on this long enough, you won’t worry about how your neighbor is doing. You’ll be too busy thanking God!

“Thank you, Father, for loving me just as I am right now. Thank you too for your grace, which can always help me become more like you.”

Sirach 35:12-14, 16-18
Psalm 34:2-3, 17-19, 23
2 Timothy 4:6-8, 16-18