Catholic Caucus: Daily Mass Readings, 02-23-18, OM, St. Polycarp, Bishop and Martyr

USCCB.org/RNAB ^ | 02-23-18 | Revised New American Bible

[Salvation]

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).

[lightman]

The Martyrdom of Saint Polycarp,
Bishop of Smyrna,
as Told in the Letter
of the Church of Smyrna
to the Church of Philomelium

THE TEXT

The church of God that sojourns at Smyrna to the church of God that sojourns at Philomelium, and to all those of the holy and Catholic Church who sojourn in every place: may mercy, peace, and love be multiplied from God the Father and our Lord Jesus Christ.

1 We write you, brethren, the things concerning those who suffered martyrdom, especially the blessed Polycarp, who put an end to the persecution by sealing it, so to speak, through his own witness. For almost everything that led up to it happened in order that the Lord might show once again a martyrdom conformable to the gospel.416  2For he waited to be betrayed, just as the Lord did, to the end that we also might be imitators of him, "not looking only to that which concerns ourselves, but also to that which concerns our neighbors."417 For it is a mark of true and steadfast love for one not only to desire to be saved oneself, but all the brethren also.

2 Blessed and noble, indeed, are all the martyrdoms that have taken place according to God's will; for we ought to be very reverent in ascribing to God power over all things.  2For who would not admire their nobility and patient endurance and love of their Master? Some of them, so torn by scourging that the anatomy of their flesh was visible as far as the inner veins and arteries, endured with such patience that even the bystanders took pity and wept; others achieved such heroism that not one of them uttered a cry or a groan, thus showing all of us that at the very hour of their tortures the most noble martyrs of Christ were no longer in the flesh, but rather that the Lord stood by them and conversed with them.  3And giving themselves over to the grace of Christ they despised the tortures of this world, purchasing for themselves in the space of one hour the life eternal. To them the fire of their inhuman tortures was cold; for they set before their eyes escape from the fire that is everlasting and never quenched,418 while with the eyes of their heart they gazed upon the good things reserved for those that endure patiently, "which things neither ear has heard nor eye has seen, nor has there entered into the heart of man."419 But they were shown to them by the Lord, for they were no longer men, but were already angels.  4Similarly, those condemned to the wild beasts endured fearful punishments, being made to lie on sharp shells and punished with other forms of various torments, in order that [the devil]420 might bring them, if possible, by means of the prolonged punishment, to a denial of their faith.

3 Many, indeed, were the machinations of the devil against them. But, thanks be to God, he did not prevail against them all. For the most noble Germanicus encouraged their timidity through his own patient endurance—who also fought with the beasts in a distinguished way. For when the proconsul, wishing to persuade him, bade him have pity on his youth, he forcibly dragged the wild beast toward himself,421 wishing to obtain more quickly a release from their wicked and lawless life.  2From this circumstance, all the crowd, marveling at the heroism of the God-loving and God-fearing race of the Christians, shouted: "Away with the atheists!422 Make search for Polycarp!"

4 But a Phrygian, named Quintus, lately arrived from Phrygia, took fright when he saw the wild beasts. In fact, he was the one who had forced himself and some others to come forward voluntarily. The proconsul by much entreaty persuaded him to take the oath and to offer the sacrifice. For this reason, therefore, brethren, we do not praise those who come forward of their own accord, since the gospel does not teach us so to do.

5 The most admirable Polycarp, when he first heard of it, was not perturbed, but desired to remain in the city. But the majority induced him to withdraw, so he retired to a farm not far from the city and there stayed with a few friends, doing nothing else night and day but pray for all men and for the churches throughout the world, as was his constant habit.425  2And while he was praying, it so happened, three days before his arrest, that he had a vision and saw his pillow blazing with fire, and turning to those who were with him he said, "I must be burned alive."

6 And while those who were searching for him continued their quest, he moved to another farm, and forthwith those searching for him arrived. And when they did not find him, they seized two young slaves, one of whom confessed under torture.  2For it was really impossible to conceal him, since the very ones who betrayed him were of his own household.426 And the chief of the police, who chanced to have the same name as Herod, was zealous to bring him into the arena in order that he might fulfill his own appointed lot of being made a partaker with Christ; while those who betrayed him should suffer the punishment of Judas himself.

7 Taking, therefore, the young slave on Friday about suppertime, the police, mounted and with their customary arms, set out as though "hasting after a robber."427 And late in the evening they came up with him and found him in bed in the upper room of a small cottage. Even so he could have escaped to another farm, but he did not wish to do so, saying, "God's will be done."428  2Thus, when he heard of their arrival, he went downstairs and talked with them, while those who looked on marveled at his age and constancy, and at how there should be such zeal over the arrest of so old a man. Straightway he ordered food and drink, as much as they wished, to be set before them at that hour, and he asked them to give him an hour so that he might pray undisturbed.  3And when they consented, he stood and prayed—being so filled with the grace of God that for two hours he could not hold his peace, to the amazement of those who heard. And many repented that they had come to get such a devout old man.

8 When at last he had finished his prayer, in which he remembered all who had met with him at any time, both small and great, both those with and those without renown, and the whole Catholic Church throughout the world, the hour of departure having come, they mounted him on an ass and brought him into the city.   It was a great Sabbath. And there the chief of the police, Herod, and his father, Nicetas, met him and transferred him to their carriage, and tried to persuade him, as they sat beside him, saying, "What harm is there to say `Lord Caesar,' and to offer incense and all that sort of thing, and to save yourself?"

At first he did not answer them.430 But when they persisted, he said, "I am not going to do what you advise me."

3Then when they failed to persuade him, they uttered dire threats and made him get out with such speed that in dismounting from the carriage he bruised his shin. But without turning around, as though nothing had happened, he proceeded swiftly, and was led into the arena, there being such a tumult in the arena that no one could be heard.  9 But as Polycarp was entering the arena, a voice from heaven431 came to him, saying, "Be strong, Polycarp, and play the man."432 No one saw the one speaking, but those of our people who were present heard the voice.

And when finally he was brought up, there was a great tumult on hearing that Polycarp had been arrested.  2Therefore, when he was brought before him, the proconsul asked him if he were Polycarp. And when he confessed that he was, he tried to persuade him to deny [the faith], saying, "Have respect to your age"—and other things that customarily follow this, such as, "Swear by the fortune of Caesar; change your mind; say, 'Away with the atheists!'"

But Polycarp looked with earnest face at the whole crowd of lawless heathen in the arena, and motioned to them with his hand. Then, groaning and looking up to heaven, he said, "Away with the atheists!"

3But the proconsul was insistent and said: "Take the oath, and I shall release you. Curse Christ."

Polycarp said: "Eighty-six years I have served him, and he never did me any wrong. How can I blaspheme my King who saved me?"

10 And upon his persisting still and saying, "Swear by the fortune of Caesar," he answered, "If you vainly suppose that I shall swear by the fortune of Caesar, as you say, and pretend that you do not know who I am, listen plainly: I am a Christian. But if you desire to learn the teaching of Christianity, appoint a day and give me a hearing."

The proconsul said, "Try to persuade the people."

But Polycarp said, "You, I should deem worthy of an account; for we have been taught to render honor, as is befitting, to rulers and authorities appointed by God434 so far as it does us no harm; but as for these, I do not consider them worthy that I should make defense to them."

11 But the proconsul said: "I have wild beasts. I shall throw you to them, if you do not change your mind."

But he said: "Call them. For repentance from the better to the worse is not permitted us; but it is noble to change from what is evil to what is righteous."

2And again [he said] to him, "I shall have you consumed with fire, if you despise the wild beasts, unless you change your mind."

But Polycarp said: "The fire you threaten burns but an hour and is quenched after a little; for you do not know the fire of the coming judgment and everlasting punishment that is laid up for the impious. But why do you delay? Come, do what you will."

12 And when he had said these things and many more besides he was inspired with courage and joy, and his face was full of grace, so that not only did it not fall with dismay at the things said to him, but on the contrary, the proconsul was astonished, and sent his own herald into the midst of the arena to proclaim three times: "Polycarp has confessed himself to be a Christian."

2When this was said by the herald, the entire crowd of heathen and Jews who lived in Smyrna435 shouted with uncontrollable anger and a great cry: "This one is the teacher of Asia, the father of the Christians, the destroyer of our gods, who teaches many not to sacrifice nor to worship."

Such things they shouted and asked the Asiarch Philip437 that he let loose a lion on Polycarp. But he said it was not possible for him to do so, since he had brought the wild-beast sports to a close.  3Then they decided to shout with one accord that he burn Polycarp alive. For it was necessary that the vision which had appeared to him about his pillow should be fulfilled, when he saw it burning while he was praying, and turning around had said prophetically to the faithful who were with him, "I must be burned alive."

13 Then these things happened with such dispatch, quicker than can be told—the crowds in so great a hurry to gather wood and faggots from the workshops and the baths, the Jews being especially zealous, as usual, to assist with this.  2When the fire was ready, and he had divested himself of all his clothes and unfastened his belt, he tried to take off his shoes, though he was not heretofore in the habit of doing this because [each of] the faithful always vied with one another as to which of them would be first to touch his body. For he had always been honored, even before his martyrdom, for his holy life.  3Straightway then, they set about him the material prepared for the pyre. And when they were about to nail him also, he said: "Leave me as I am. For he who grants me to endure the fire will enable me also to remain on the pyre unmoved, without the security you desire from the nails."

14 So they did not nail him, but tied him. And with his hands put behind him and tied, like a noble ram out of a great flock ready for sacrifice, a burnt offering ready and acceptable to God, he looked up to heaven and said:

"Lord God Almighty,439 Father of thy beloved and blessed Servant Jesus Christ, through whom we have received full knowledge of thee, 'the God of angels and powers and all creation'440 and of the whole race of the righteous who live in thy presence:  2 I bless thee, because thou hast deemed me worthy of this day and hour,441 to take my part in the number of the martyrs, in the cup of thy Christ,442 for 'resurrection to eternal life'443 of soul and body in the immortality of the Holy Spirit; among whom may I be received in thy presence this day as a rich and acceptable sacrifice, just as thou hast prepared and revealed beforehand and fulfilled, thou that art the true God without any falsehood.  3For this and for everything I praise thee, I bless thee, I glorify thee, through the eternal and heavenly High Priest, Jesus Christ, thy beloved Servant, through whom be glory to thee with him and Holy Spirit both now and unto the ages to come. Amen."

15 And when he had concluded the Amen and finished his prayer, the men attending to the fire lighted it. And when the flame flashed forth, we saw a miracle, we to whom it was given to see. And we are preserved in order to relate to the rest what happened.  2For the fire made the shape of a vaulted chamber, like a ship's sail filled by the wind, and made a wall around the body of the martyr. And he was in the midst, not as burning flesh, but as bread baking or as gold and silver refined in a furnace. And we perceived such a sweet aroma as the breath of incense or some other precious spice.

16 At length, when the lawless men saw that his body could not be consumed by the fire, they commanded an executioner to go to him and stab him with a dagger. And when he did this [a dove and]444 a great quantity of blood came forth, so that the fire was quenched and the whole crowd marveled that there should be such a difference between the unbelievers and the elect.  2And certainly the most admirable Polycarp was one of these [elect], in whose times among us he showed himself an apostolic and prophetic teacher and bishop of the Catholic Church in Smyrna.445 Indeed, every utterance that came from his mouth was accomplished and will be accomplished.

17 But the jealous and malicious evil one, the adversary of the race of the righteous, seeing the greatness of his martyrdom and his blameless life from the beginning, and how he was crowned with the wreath of immortality and had borne away an incontestable reward, so contrived it that his corpse should not be taken away by us, although many desired to do this and to have fellowship with his holy flesh.  2He instigated Nicetas, the father of Herod and brother of Alce,446 to plead with the magistrate not to give up his body, "else," said he, "they will abandon the Crucified and begin worshiping this one." This was done at the instigation and insistence of the Jews, who also watched when we were going to take him from the fire, being ignorant that we can never forsake Christ, who suffered for the salvation of the whole world of those who are saved, the faultless for the sinners,447 nor can we ever worship any other.  3For we worship this One as Son of God, but we love the martyrs as disciples and imitators of the Lord, deservedly so, because of their unsurpassable devotion to their own King and Teacher. May it be also our lot to be their companions and fellow disciples!

18 The captain of the Jews, when he saw their contentiousness, set it [i.e., his body] in the midst and burned it, as was their custom.  2So we later took up his bones, more precious than costly stones and more valuable than gold, and laid them away in a suitable place.  3There the Lord will permit us, so far as possible, to gather together in joy and gladness to celebrate the day of his martyrdom as a birthday, in memory of those athletes who have gone before, and to train and make ready those who are to come hereafter.

19 Such are the things concerning the blessed Polycarp, who, martyred at Smyrna along with twelve others from Philadelphia, is alone remembered so much the more by everyone, that he is even spoken of by the heathen in every place. He was not only a noble teacher, but also a distinguished martyr, whose martyrdom all desire to imitate as one according to the gospel of Christ.  2By his patient endurance he overcame the wicked magistrate and so received the crown of immortality; and he rejoices with the apostles and all the righteous to glorify God the Father Almighty and to bless our Lord Jesus Christ, the Saviour of our souls and Helmsman of our bodies and Shepherd448 of the Catholic Church throughout the world.

20 You requested, indeed, that these things be related to you more fully, but for the present we have briefly reported them through our brother Marcion. When you have informed yourselves of these things, send this letter to the brethren elsewhere, in order that they too might glorify the Lord, who makes his choices from his own servants.  2To him who is able449 by his grace and bounty to bring us to his everlasting Kingdom, through his Servant, the only-begotten Jesus Christ, be glory, honor, might, majesty, throughout the ages. Greet all the saints. Those with us greet you and also Evarestus, who wrote this, with his whole household.

21 The blessed Polycarp was martyred on the second day of the first part of the month Xanthicus, the seventh day before the kalends of March, a great Sabbath, at two o'clock P.M.450 He was arrested by Herod, when Philip of Tralles was high priest and Statius Quadratus was proconsul, but in the everlasting reign of our Lord Jesus Christ. To him be glory, honor, majesty, and the eternal throne, from generation to generation. Amen.

22 We bid you farewell, brethren, as you live by the word of Jesus Christ according to the gospel, with whom be glory to God the Father and Holy Spirit, unto the salvation of his holy elect; just as the blessed Polycarp suffered martyrdom, in whose footsteps may it be our lot to be found in the Kingdom of Jesus Christ.

2These things Gaius453 copied from the papers of Irenaeus, a disciple of Polycarp; he also lived with Irenaeus. And Isocrates, wrote it in Corinth from the copy of Gaius. Grace be with all.

3I, Pionius,454 again wrote it from the aforementioned copy, having searched for it according to a revelation of the blessed Polycarp, who appeared to me, as I shall explain in the sequel. I gathered it together when it was almost worn out with age, in order that the Lord Jesus Christ might bring me also with his elect unto his heavenly Kingdom. To him be glory with the Father and Holy Spirit unto the ages of ages. Amen.

Another Epilogue from the Moscow Manuscript

23 These things Gaius copied from the papers of Irenaeus. He also lived with Irenaeus, who had been a disciple of the holy Polycarp.  2For this Irenaeus, at the time of the martyrdom of Bishop Polycarp, was in Rome and taught many; and many of his excellent and orthodox writings are in circulation, in which he mentions Polycarp, for he was taught by him.455 He ably refuted every heresy and handed down the ecclesiastical and Catholic rule, as he had received it from the saint.  3He says this also: that once when Marcion, after whom the Marcionites are called, met the holy Polycarp and said, "Do you know us, Polycarp?" he said to Marcion, "I know you; I know the first-born of Satan."456  4And this fact is also found in the writings of Irenaeus, that on the day and at the hour when Polycarp was martyred in Smyrna, Irenaeus, being in the city of Rome, heard a voice like a trumpet saying, "Polycarp has suffered martyrdom."

5From these papers of Irenaeus, then, as was said above, Gaius made a copy, and from Gaius’ copy Isocrates made another in Corinth. And I, Pionius, again from the copies of Isocrates wrote according to the revelation of holy Polycarp, when I searched for it, and gathered it together when it was almost worn out with age, in order that the Lord Jesus Christ might bring me with his elect unto his heavenly Kingdom. To whom be glory with the Father and the Son and the Holy Spirit unto the ages of ages. Amen.

[lightman]

Polycarp is universally Commemorated on the 23rd of February on both the Orthodox and Western (Catholic, Lutheran, Anglican) Calendars.

Apolytikion of Hieromartyr Polycarp
Fourth Tone

As a sharer of the ways and a successor to the throne of the Apostles, O inspired of God, thou foundest discipline to be a means of ascent to divine vision. Wherefore, having rightly divided the word of truth, thou didst also contest for the Faith even unto blood, O Hieromartyr Polycarp. Intercede with Christ our God that our souls be saved.

Kontakion of Hieromartyr Polycarp
First Tone

Through godly virtues, thou broughtest forth for the Lord God much spiritual fruit, O thou most blessed Hierarch, and so didst prove worthy of God thy Lord, O wise Polycarp. Wherefore, on this day we who have all been enlightened through thy holy words extol thy praiseworthy mem'ry and glorify Christ the Lord.

[annalex]

Matthew
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Matthew 5
20.	For I tell you, that unless your justice abound more than that of the scribes and Pharisees, you shall not enter into the kingdom of heaven.	Dico enim vobis, quia nisi abundaverit justitia vestra plus quam scribarum, et pharisæorum, non intrabitis in regnum cælorum.	λεγω γαρ υμιν οτι εαν μη περισσευση η δικαιοσυνη υμων πλειον των γραμματεων και φαρισαιων ου μη εισελθητε εις την βασιλειαν των ουρανων
21.	You have heard that it was said to them of old: Thou shalt not kill. And whosoever shall kill shall be in danger of the judgment.	Audistis quia dictum est antiquis : Non occides : qui autem occiderit, reus erit judicio.	ηκουσατε οτι ερρεθη τοις αρχαιοις ου φονευσεις ος δ αν φονευση ενοχος εσται τη κρισει
22.	But I say to you, that whosoever is angry with his brother, shall be in danger of the judgment. And whosoever shall say to his brother, Raca, shall be in danger of the council. And whosoever shall say, Thou Fool, shall be in danger of hell fire.	Ego autem dico vobis : quia omnis qui irascitur fratri suo, reus erit judicio. Qui autem dixerit fratri suo, raca : reus erit concilio. Qui autem dixerit, fatue : reus erit gehennæ ignis.	εγω δε λεγω υμιν οτι πας ο οργιζομενος τω αδελφω αυτου εικη ενοχος εσται τη κρισει ος δ αν ειπη τω αδελφω αυτου ρακα ενοχος εσται τω συνεδριω ος δ αν ειπη μωρε ενοχος εσται εις την γεενναν του πυρος
23.	If therefore thou offer thy gift at the altar, and there thou remember that thy brother hath any thing against thee;	Si ergo offers munus tuum ad altare, et ibi recordatus fueris quia frater tuus habet aliquid adversum te :	εαν ουν προσφερης το δωρον σου επι το θυσιαστηριον και εκει μνησθης οτι ο αδελφος σου εχει τι κατα σου
24.	Leave there thy offering before the altar, and go first to be reconciled to thy brother: and then coming thou shalt offer thy gift.	relinque ibi munus tuum ante altare, et vade prius reconciliari fratri tuo : et tunc veniens offeres munus tuum.	αφες εκει το δωρον σου εμπροσθεν του θυσιαστηριου και υπαγε πρωτον διαλλαγηθι τω αδελφω σου και τοτε ελθων προσφερε το δωρον σου
25.	Be at agreement with thy adversary betimes, whilst thou art in the way with him: lest perhaps the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.	Esto consentiens adversario tuo cito dum es in via cum eo : ne forte tradat te adversarius judici, et judex tradat te ministro : et in carcerem mittaris.	ισθι ευνοων τω αντιδικω σου ταχυ εως οτου ει εν τη οδω μετ αυτου μηποτε σε παραδω ο αντιδικος τω κριτη και ο κριτης σε παραδω τω υπηρετη και εις φυλακην βληθηση
26.	Amen I say to thee, thou shalt not go out from thence till thou repay the last farthing.	Amen dico tibi, non exies inde, donec reddas novissimum quadrantem.	αμην λεγω σοι ου μη εξελθης εκειθεν εως αν αποδως τον εσχατον κοδραντην

[annalex]

20. For I say to you, That except your righteousness shall exceed the righteousness of the Scribes and Pharisees, you shall in no case enter into the kingdom of heaven.
21. You have heard that it was said by them of old, You shall not kill; and whosoever shall kill shall be in danger of the judgment:
22. But I say to you that every one who is angry with his brother shall be liable to judgment; whoever insults his brother shall be liable to the council, and whoever says, 'You fool!' shall be liable to the hell of fire.

HILARY; Beautiful entrance He here makes to a teaching beyond the works of the Law, declaring to the Apostles that they should have no admission to the kingdom of heaven without a righteousness beyond that of Pharisees.

CHRYS. By righteousness is here meant universal virtue. But observe the superior power of grace, in that he requires of His disciples who were yet uninstructed to be better than those who were masters under the Old Testament. Thus He does not call the Scribes and Pharisees unrighteous, but speaks of their righteousness. And see how even herein he confirms the Old Testament that He compares it with the New, for the greater and the less are always of the same kind.

PSEUDO- CHRYS. The righteousness of the Scribes and Pharisees are the commandments of Moses; but the commandments of Christ are the fulfillment of that Law. This then is His meaning; Whosoever in addition to the commandments of the Law shall not fulfill My commandments, shall not enter into to the kingdom of heaven. For those indeed save from the punishment due to transgressions of the Law, but do not bringing into the kingdom; but My commandments both deliver from punishment, and bring into the kingdom. But seeing that to break the least commandments and not to keep them are one and the same, why does He say above of him that breaks the commandments, that he shall be the least in the kingdom of heaven, and here of him who keeps them not, that he shall not enter into the kingdom of heaven? See now to be these least into the kingdom is the same with not entering into the kingdom. For a man to be in the kingdom is not to reign with Christ, but only to be numbered among Christ's people; what he says then of him that breaks the commandments is, that he shall indeed be reckoned among Christians yet the least of them. But he who enters into the kingdom, becomes partaker of His kingdom with Christ. Therefore he who does not enter into the kingdom of heaven, shall not indeed have a part of Christ's glory, yet shall he be in the kingdom of heaven, that is, in the number of those over whom Christ reigns as King of heaven.

AUG. Otherwise, unless your righteousness exceed the righteousness of the Scribes and Pharisees, that is, exceed that of those who break what themselves teach, as it is elsewhere said of them, they say, and do not; just as if he had said, Unless your righteousness exceed in this way that you do what you teach, you shall not enter the kingdom of heaven. We must therefore understand something other than usual by the kingdom of heaven here, in which are to be both he who breaks what he teaches, and he who does it, but the one least, the other great; this kingdom of heaven is the present Church. In another sense is the kingdom of heaven spoken of that place where none enters but he who does what he teaches, and this is the Church as it shall be hereafter. ID. This expression, the kingdom of heaven, so often used by our Lord, I know not whether anyone would find in the books of the Old Testament. It belongs properly to the New Testament revelation, kept for His mouth whom the Old Testament figured as a King that should come to reign over His servants. This end, to which its precepts were to be referred, was hidden in the Old Testament, though even that had its saints who looked forward to the revelation that should be made.

GLOSS. Or, we may explain by referring to the way in which the Scribes and Pharisees understood the Law, not to the actual contents of the Law.

AUG. For almost all the precepts which the Lord gave, saying, But I say to you, are found in those ancient books. But because they knew not of any murder, besides the destruction of the body, the Lord shows them that every evil thought to the hurt of a brother is to be held for a kind of murder.

PSEUDO- CHRYS. Christ willing to show that he is the same God who spoke of old in the Law, and who now gives commandments in grace, now puts first of all his commandments, that one which was the first in the Law, first, at least, of all those that forbade injury to our neighbor

AUG. We do not, because we have heard that, You shall not kill, deem it therefore unlawful to pluck a twig, according to the error of the Manichees, nor consider it to extend to irrational brutes; by the most righteous ordinance of the Creator their life and death is subservient to our needs. There remains, therefore, only man of whom we can understand it, and that not any other man, nor you only; for he who kills himself does nothing else but kill a man. Yet have not they in any way done contrary to this commandment who have waged wars under God's authority, or they who charged with the administration of civil power have by most just and reasonable orders inflicted death upon criminals. Also Abraham was not charged with cruelty, but even received the praise of piety, for that he was willing to obey God in slaying his son. Those are to be excepted from this command whom God commands to be put to death, either by general law given, or by particular admonition at any special time. For he is not the slayer who ministers to the command, like a hilt to one smiting with a sword, nor is Samson otherwise to be acquitted for destroying himself along with his enemies, than because he was so instructed privily of the Holy Spirit, who through him wrought the miracles.

CHRYS. This, it was said by then; of old time, shows that it was long ago that they had received this precept. He says this that he might rouse His sluggish hearers to proceed to more sublime precepts, as a teacher might say to an indolent boy, Know you not how long time you have spent already in merely learning to spell? In that, I say to you, mark the authority of the legislator, none of the old Prophets spoke thus; but rather, Thus said the Lord. They as servants repeated the commands of their Lord; He as a Son declared the will of His Father, which was also His own. They preached to their fellow servants; He as master ordained a law for his slaves.

AUG. There are two different opinions among philosophers concerning the passions of the mind: the Stoics do not allow that any passion is incident to the wise man; the Peripatetics affirm that they are incident to the wise man but in a moderate degree and subject to reason; as, for example, when mercy is shown in such a manner that justice is preserved. But in the Christian rule we do not inquire whether the mind is first affected with anger or with sorrow, but whence.

PSEUDO- CHRYS. He who is angry without cause shall be judged; but he who is angry with cause shall not be judged. For if there were no anger, neither teaching would profit, nor judgments hold, nor crimes be controlled. So that he who on just cause is not angry, is in sin; for an unreasonable patience sows vices, breeds carelessness, and invites the good as well as the bad to do evil.

JEROME; Some people add here the words, without cause; but by the true reading the precept is made unconditional, and anger altogether forbidden. For when we are told to pray for them that persecute us, all occasion of anger is taken away. The words without cause then must be erased, for the wrath of man works not the righteousness of God.

PSEUDO- CHRYS. Yet that anger which arises from just cause is indeed not anger, but a sentence of judgment. For anger properly means a feeling of passion; but he whose anger arises from just cause does not suffer any passion, and is rightly said to sentence, not to be angry with.

AUG. This also we affirm should be taken into consideration, what is being angry with a brother; for he is not angry with a brother who is angry at his offense. He then it is who is angry without cause, who is angry with his brother, and not with the offense. ID. But to be angry with a brother to the end that he may be corrected, there is no man of sound mind who forbids. Such sort of motions as come of love of good and of holy charity, are not to be called vices when they follow right reason.

PSEUDO- CHRYS. But I think that Christ does not speak of anger of the flesh, but anger of the heart; for the flesh cannot be so disciplined as not to feel the passion. When then a man is angry but refrains from doing what his anger prompts him, his flesh is angry, but his heart is free from anger.

AUG. And there is this same distinction between the first case here put by the Savior and the second: in the first case there is one thing, the passion; in the second two, anger and speech following thereupon, He who says to his brother, Raca, is in danger of the council. Some seek the interpretation of this word in the Greek, and think that Raca means ragged, from the Greek paxos, a rag. But more probably it is not a word of any meaning, but a mere sound expressing the passion of the mind, which grammarians call an interjection, such as the cry of pain, 'heu.'

CHRYS. Or, Racha is a word signifying contempt and worthlessness. For where we in speaking to servants or children say, Go thou, or, Tell you him, in Syriac they would say Racha for 'thou.' For the Lord descends to the smallest trifles even of our behavior, and bids us treat one another with mutual respect.

JEROME; Or, Racha is a Hebrew word signifying, 'empty,' 'vain'; as we might say in the common phrase of reproach, 'empty-pate.' Observe that he says brother; for who is our brother, but he who has the same Father as ourselves?

PSEUDO- CHRYS. And it were an unworthy reproach to him who has in him the Holy Spirit to call him 'empty.'

AUG. In the third case are three things: anger, the voice expressive of anger, and a word of reproach, You fool. Thus here are three different degrees of sin; in the first when one is angry, but keeps the passion in his heart without giving any sign of it. If again he suffers any sound expressive of the passion to escape him, it is more than had he silently suppressed the rising anger; and if he speaks a word which conveys a direct reproach, it is a yet greater sin.

PSEUDO- CHRYS. But as none is empty who has the Holy Spirit, so none is a fool who has the knowledge of Christ; and if Racha signifies 'empty,' it is one and the same thing, as far as the meaning of the, word goes, to say Racha, or 'thou fool.' But there is a difference in the meaning of the speaker; for Racha was a word in common use among the Jews, not expressing wrath or hate, but rather in a light careless way expressing confident familiarity, not anger. But you will perhaps say, if Racha is not an expression of wrath, how is it then a sin? Because it is said for contention, not for edification; and if we ought not to speak even good words but for the sake of edification, how much more not such as are in themselves bad?

AUG .Here we have three arraignments: the judgment, the council, and hell-fire, being different stages ascending from the lesser to the greater. For in the judgment there is yet opportunity for defense; to the council belongs the respite of the sentence, what time the judges confer among themselves what sentence ought to be inflicted; in the third, hell-fire, condemnation is certain, and the punishment fixed. Hence is seen what a difference is between the righteousness of the Pharisees and Christ; in the first, murder subjects at man to judgment; in the second, anger alone, which is the least of the three degrees of sin.

RABAN. The Savior here names the torments of hell, Gehenna, a name thought to be derived from a valley consecrated to idols near Jerusalem, and filled of old with dead bodies, and defiled by Josiah, as we read in the Book of Kings.

CHRYS. This is the first mention of hell, though the kingdom of Heaven had been mentioned some time before, which shows that the gifts of the one comes of His love, the condemnation of the other of our sloth. Many thinking this a punishment too severe for a mere word, say that this was said figuratively. But I fear that if we thus cheat ourselves with words here, we shall suffer punishment in deed there. Think not then this too heavy a punishment, when so many sufferings and sins have their beginning in a word; a little word has often begotten a murder, and overturned whole cities. And yet it is not to be thought a little word that denies a brother reason and understanding by which we are men, and differ from the brutes.

PSEUDO- CHRYS. In danger of the council; that is (according to the interpretation given by the Apostles in their Constitutions), in danger of being one of that Council which condemned Christ.

HILARY; Or, he who reproaches with emptiness one full of the Holy Spirit, will be arraigned in the assembly of the Saints, and by their sentence will be punished for an affront against that Holy Spirit Himself.

AUG. Should any ask what greater punishment is reserved for murder, if evil-speaking is visited with hell-fire? This obliges us to understand, that there are degrees in hell.

CHRYS. Or, the judgment and the council denote punishment in this word: hell fire future punishment. He denounces punishment against anger, yet does not mention any special punishment , showing therein that it is not possible that a man should be altogether free from the passion. The Council here means the Jewish senate, for He would not seem to be always superseding all their established institutions, and introducing foreign.

AUG. In all these three sentences there are some words understood. In the first indeed, as many copies read without cause, there is nothing to be supplied. In the second, He who says to his brother, Racha, we must supply the words, without cause, and again, in He who says, You fool, two things are understood: to his brother, and, without cause. And this forms the defense of the Apostle, when he calls the Galatians fools, though he considers them his brethren; for he did it not without cause.

23. Therefore if you bring any gift to the altar, and there remember that your brother has anything against you,
24. Leave there your gift before the altar, and go your way; first be reconciled to your brother, and then come and offer your gift.

AUG. If it be not lawful to be angry with a brother, or to say to him Racha, or You Fool, much less is it lawful to keep in the memory anything which might convert anger into hate.

JEROME; It is not, if you have anything against your brother, but, If your brother has anything against you, that the necessity of reconciliation may be more imperative.

AUG. And he has somewhat against us when we have wronged him; and we have somewhat against him when he has wronged us, in which case there were no need to go to be reconciled to him, seeing we had only to forgive him, as we desire the Lord to forgive us.

PSEUDO-CHRYS But if it is he that has done you the wrong, and yet you be the first to seek reconciliation, you shall have a great reward.

CHRYS. If love alone is not enough to induce us to be reconciled to our neighbor, the desire that our work should not remain imperfect, and especially in the holy place, should induce us.

GREG. Lo, He is not willing to accept sacrifice at the hands of those who are at variance. Hence then consider how great an evil is strife, which throws away what should be the means of remission of sin.

PSEUDO-CHRYS See the mercy of God, that He thinks rather of man's benefit than of His own honor; He loves concord in the faithful more than offerings at His altar; for so long as there are dissensions among the faithful, their gift is not looked upon, their prayer is not heard. For no one can be a true friend at the same time to two who are enemies to each other. In like manner, we do not keep our fealty to God, if we do not love His friends and hate His enemies. But such as was the offense, such should also be the reconciliation. If you have offended in thought, be reconciled in thought; if in words, be reconciled in words; if in deeds, in deeds be reconciled. For so it is in every sin, in whatsoever kind it was committed, in that kind is the penance done.

HILARY; He bids us when peace with our fellow men is restored, then to return to peace with God, passing from the love of men to the love of God; then go and offer your gift.

AUG. If this direction be taken literally, it might lead some to suppose that this ought indeed to be so done if our brother is present, for that no long time can be meant when we are bid to leave our offering there before the altar. For if he be absent, or possibly beyond sea, it is absurd to suppose that the offering must be left before the altar, to be offered after we have gone over land and sea to seek him. Wherefore we must embrace an inward, spiritual sense of the whole, if we would understand it without involving any absurdity. The gift which we offer to God, whether learning, or speech, or whatever it be, cannot be accepted of God unless it be supported by faith. If then we have in anything harmed a brother, we must go and be reconciled with him, not with the bodily feet, but in thoughts of the heart, when in humble contrition you may cast yourself at your brother's feet in sight of Him whose offering you are about to offer. For thus in the same manner as though He were present, you may with unfeigned heart seek His Forgiveness; and returning thence, that is, bringing back again your thoughts to what you had first begun to do, may make your offering.

25. Agree with your adversary quickly, while you are in the way with him; lest at any time the adversary deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison.
26. Verily I say to you, you shall by no means come out thence, till you have paid the uttermost farthing.

HILARY; The Lord suffers us at no time to be wanting in peaceableness of temper, and therefore bids us be reconciled to our adversary quickly, while on the road of life, lest we be cast into the season of death before peace be joined between us.

JEROME; The word here in our Latin books is 'consentiens,' in Greek, which means, 'kind,' 'benevolent.'

AUG. Let us see who this adversary is to whom we are bid to be benevolent. It may then be either the Devil or man or the flesh or God or His commandments. But I do not see how we can be bid be benevolent or agreeing with the Devil; for where there is good will, there is friendship, and no one will say that friendship should be made with the Devil, or that it is well to agree with him, having once proclaimed war against him when we renounced him; nor ought we to consent with him, with whom had we never consented, we had never come into such circumstances.

JEROME; Some, from that verse of Peter, Your adversary the Devil, &c. (1 Peter 5:8) will have the Savior's command to be, that we should be merciful to the Devil, not causing him to endure punishment for our sakes. For as he puts in our way the incentives to vice, if we yield to his suggestions, he will be tormented for our sakes. Some follow a more forced interpretation, that in baptism we have each of us made a compact with the Devil by renouncing him. If we observe this compact, then we are agreeing with our adversary, and shall not be cast into prison.

AUG. I do not see again how it can be understood of man. For how can man be said to deliver us to the Judge, when we know only Christ as the Judge, before whose tribunal all must be sisted. How then can he deliver to the Judge, who has himself to appear before Him? Moreover if any has sinned against any by killing him, he has no opportunity of agreeing with him in the way, that is in this life; and yet that hinders not but that he may be rescued from judgment by repentance Much less do I see how we can be bid be agreeing with the flesh; for they are sinners rather who agree with it; but they who it into subjection, do not agree with it, but compel it to agree with them.

JEROME. And how can the body be cast into prison if it agree not with the spirit, seeing soul and body must go together, and that the flesh can do nothing but what the soul shall command?

AUG. Perhaps then it is God with whom we are here enjoined to agree. He may be said too be our adversary, because we have departed from Him by sin, and He resists the proud. Whosoever then shall not have been reconciled in this life with God through the death of His Son, shall be by Him delivered to the Judge, that is, the Son, to whom He has committed all judgment. And man may be said to be in the way with God, because He is everywhere. But if we like not to say that the wicked are with God, who is everywhere present, as we do not say that the blind are with that light which is everywhere around them, there only remains the law of God which we can understand by our adversary. For this law is an adversary to such as love to sin, and is given us for this life that it may be with us in the way. To this we ought to agree quickly, by reaching, hearing, and bestowing on it the summit of authority, and that when we understand it, we hate it not because it opposes our sins, but rather love it because it corrects them; and when it is obscure, pray that we may understand it.

JEROME; But from the context the sense is manifest; the Lord is exhorting us to peace and concord with our neighbor; as it was said above, Go, be reconciled to your brother.

PSEUDO-CHRYS.The Lord is urgent with us to hasten to make friends with our enemies while we are yet in this life, knowing how dangerous for us that one of our enemies should die before peace is made with us. For if death bring us while yet at enmity to the Judge, he will deliver us to Christ, proving us guilty by His judgment. Our adversary also delivers us to the Judge, when he is the first to seek reconciliation; for he who first submits to his enemy, brings him in guilty before God.

HILARY; Or, the adversary delivers you to the Judge, when the abiding of your wrath towards him convicts you.

AUG. By the Judge I understand Christ, for the Father has committed all judgment to the Son; and by the officer or minister, an Angel, for, Angels came and ministered to Him; and we believe that He will come with His Angels to judge.

PSEUDO-CHRYS. The officer, that is, the ministering Angel of punishment, and he shall cast you into the prison of hell.

AUG. By the prison I understand the punishment of the darkness. And that none should despise that punishment, He adds, Verily I say to you, you shall not come out thence till you have paid the very last farthing.

JEROME; A farthing is a coin containing two mites. What He says then is, 'You shall not go forth thence till you have paid for the smallest sins.'

AUG. Or it is an expression to denote that there is nothing that shall go unpunished; as we say 'To the dregs,' when we are speaking of anything so emptied that nothing is left in it. Or by the last farthing may be denoted earthly sins. For the fourth and last element of this world is earth. Paid, that is in eternal punishment; and until used in the same sense as in that, Sit on my right hand until I make your enemies your footstool; for He does not cease to reign when His enemies are put under His feet. So here, until you have paid, is as much as to say, you shall never come out thence, for that he is always paying the very last farthing while he is enduring the everlasting punishment of earthly sins.

PSEUDO-CHRYS Or, if you will make your peace yet in this world, you may receive pardon of even the heaviest offenses; but if once damned and cast into the prison of hell, punishment will be exacted of you not for grievous sins only, but for each idle word, which may be denoted by the very last farthing.

HILARY; For because charity covers a multitude of sins, we shall therefore pay the last farthing of punishment, unless by the expense of charity we redeem the fault of our sin.

PSEUDO-CHRYS.Or, the prison is worldly misfortune which God often sends upon sinners.

CHRYS. Or, He here speaks of the judges of this world, of the way which leads to this judgment, and of human prisons; thus not only employing future but present inducements, as those things which are before the eyes affect us most, as St. Paul also declares, If you do evil, fear the power, for He bears not the sword in vain.

Catena Aurea Matthew 5

[annalex]

Jesus Christ King of Glory

Ukraine

[Salvation]

Saint Polycarp

Franciscan Media

Image: Engraving of Saint Polycarp | Iconographic Collection

Saint Polycarp

Saint of the Day for February 23

(c. 69 – c. 155)

 

Saint Polycarp’s Story

Polycarp, bishop of Smyrna, disciple of Saint John the Apostle and friend of Saint Ignatius of Antioch, was a revered Christian leader during the first half of the second century.

Saint Ignatius, on his way to Rome to be martyred, visited Polycarp at Smyrna, and later at Troas wrote him a personal letter. The Asia Minor Churches recognized Polycarp’s leadership by choosing him as a representative to discuss with Pope Anicetus the date of the Easter celebration in Rome—a major controversy in the early Church.

Only one of the many letters written by Polycarp has been preserved, the one he wrote to the Church of Philippi in Macedonia.

At 86, Polycarp was led into the crowded Smyrna stadium to be burned alive. The flames did not harm him and he was finally killed by a dagger. The centurion ordered the saint’s body burned. The “Acts” of Polycarp’s martyrdom are the earliest preserved, fully reliable account of a Christian martyr’s death. He died in 155.

---

Reflection

Polycarp was recognized as a Christian leader by all Asia Minor Christians—a strong fortress of faith and loyalty to Jesus Christ. His own strength emerged from his trust in God, even when events contradicted this trust. Living among pagans and under a government opposed to the new religion, he led and fed his flock. Like the Good Shepherd, he laid down his life for his sheep and kept them from more persecution in Smyrna. He summarized his trust in God just before he died: “Father… I bless Thee, for having made me worthy of the day and the hour…” (Acts of Martyrdom, Chapter 14).

---

Saint Polycarp is the Patron Saint of:

Earaches

[Salvation]

Two Fathers [Ignatius of Antioch, Polycarp of Smyrna]
ST POLYCARP, BISHOP OF SMYRNA, MARTYR—7?-166
St Polycarp, Bishop of Smyrna, Martyr[Disciple of St John,the Evangelist]

[Salvation]

Information: St. Polycarp

Feast Day: February 23

Born: 69

Died: 155 at Smyrna

Patron of: against dysentery, against earache

[Salvation]

Holy Spirit Interactive Kids: A Saint a Day

St. Polycarp

Feast Day: February 23
Born: (around)69 : : Died: 155

St. Polycarp became a Christian when the followers of Jesus were still few. In fact, Polycarp was a disciple of one of the first apostles, St. John. He was also a friend of St. Ignatius of Antioch.

All that Polycarp learned from St. John he taught to others and he was a well respected Christian leader. He was a new kind of Christian for his time. He was not a Jew and did not know the Old Testament Scriptures; instead he knew well the customs and beliefs of the Apostles.

Polycarp became a priest and then bishop of Smyrna in present-day Turkey. He was Smyrna's bishop for many years and the Christians loved their holy and brave shepherd. The Churches in Asia Minor chose St. Polycarp to go on their behalf and discuss with Pope Anicetus an important matter - the date of the Easter celebration in Rome.

During that time Christians faced torture and death under Emperor Marcus Aurelius. Polycarp was shown to his enemies by a traitor. When his captors came to arrest him, he invited them first to share a meal with him.

Then he asked them to let him pray a while. The judge tried to force Bishop Polycarp to curse Jesus and save himself from death. "For eighty-six years I have served Jesus Christ," answered the saint, "and he has never done me any wrong. How can I curse my King who died for me?"

The soldiers tied St. Polycarp's hands behind his back and placed him on a burning pile but the fire did not harm him. One of the soldiers then stabbed a dagger into his heart and killed him. And so, in the year 155, Polycarp died a martyr.

He went to be forever with his Divine Master Jesus Christ whom he had served so bravely.

[Salvation]

CATHOLIC ALMANAC

Friday, February 23

Liturgical Color: Violet

Today is the Memorial of St.
Polycarp, bishop and martyr. As
a child, Polycarp was brought to
the faith by St. John the
Evangelist. Some 86 years later,
he was martyred by Roman
officials for refusing to deny his
faith.

[Salvation]

Catholic Culture

Lent: February 23rd

Optional Memorial of St. Polycarp of Smyrna, bishop and martyr

MASS READINGS

February 23, 2018 (Readings on USCCB website)

COLLECT PRAYER

God of all creation, who were pleased to give the Bishop Saint Polycarp a place in the company of the Martyrs, grant, through his intercession, that sharing with him in the chalice of Christ, we may rise through the Holy Spirit to eternal life. 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.

show

Recipes (2)

• Baklava with Cream Filling
• Turkish Delight

show

Activities (1)

• Home Altar for Preschool Children

show

Prayers (4)

• Prayer for the First Week of Lent
• To Keep A True Lent
• Lent Table Blessing 1
• The Canticle of the Passion

show

Library (1)

• The Epistle Of Polycarp To The Philippians | St. Polycarp of Smyrna

» Enjoy our Liturgical Seasons series of e-books!

Old Calendar: St. Peter Damian, bishop and doctor

St. Polycarp of Smyrna, was converted to Christianity by St. John the Evangelist. He was a disciple of the apostles and friend of St. Ignatius of Antioch. He was ordained bishop of Smyrna (now Izmir, Turkey) and was about eighty-six when the Roman pro-consul urged him to renounce Christ and save his life. St. Polycarp said, "For eighty-six years I have served Him and he has never wronged me. How can I renounce the King who has saved me?" He suffered martyrdom in 155 by burning at the stake in the amphitheater of Smyrna.

According to the 1962 Missal of St. John XXIII the Extraordinary Form of the Roman Rite, today is the feast of St. Peter Damian. His feast in the Ordinary Form of the Roman Rite is celebrated on February 21. St. Polycarp's feast is observed on January 26.

Stational Church

---

At the direction of His Holiness Pope Francis today is a day of prayer and fasting for peace, in particular for the populations of the Democratic Republic of the Congo and South Sudan. The Pope said, Facing the tragic continuation of conflicts in different parts of the world, I invite all the faithful to a special day of prayer and fasting for peace Feb. 23, the Friday of the first week of Lent.

---

St. Polycarp of Smyrna
Polycarp had known those who had known Jesus, and was a disciple of St. John the Apostle, who had converted him around the year 80 AD. He taught, says his own pupil Irenaeus of Lyons, the things that he learned from the Apostles, which the Church hands down, which are true. Irenaeus, who as a young boy knew Polycarp, praised his gravity, holiness, and majesty of countenance. He had lived near Jerusalem and was proud of his early associations with the Apostles.

Polycarp became bishop of Smyrna and held the see for about 70 years. He was a staunch defender of orthodoxy and an energetic opponent of heresy, especially Marcionism and Valentinianism (the most influential of the Gnostic sects). Toward the end of his life he visited Pope St. Anicetus in Rome and, when they could not agree on a date for Easter, decided each would observe his own date. To testify his respect and ensure that the bonds of charity were unbroken, Anicetus invited Polycarp to celebrate the Eucharist in the papal chapel on this occasion. Polycarp suffered martyrdom with 12 others of his flock around the year 156.

—Excerpted from St. Polycarp, Bishop and Martyr by Fr. Paul Haffner (Inside the Vatican, February 2004)

Among the select few from apostolic times about whom we have some historical information is Polycarp, bishop of Smyrna and one of the most glorious martyrs of Christian antiquity. His life and death are attested by the authentic "Acts" of his martyrdom (no similar account is older), as well as by other contemporary writings. It moves us deeply when, for example, we find in St. Irenaeus, a disciple of Polycarp, the passage in which he reminisces:

"The memory of that time when as a youth I was with Polycarp in Asia Minor is as fresh in my mind as the present. Even now I could point to the place where he sat and taught, and describe his coming and going, his every action, his outward appearance, and his manner of discourse to the people. It seems as though I still heard him tell of his association with the apostle John and with others who saw the Lord, and as though he were still relating to me their words and what he heard from them about the Lord and His miracles. . . ."

On the day of his death (February 23) the Martyrology recounts with deep reverence:

"At Smyrna, the death of St. Polycarp. He was a disciple of the holy apostle John, who consecrated him bishop of that city; and there he acted as the primate of all Asia Minor. Later, under Marcus Antoninus and Lucius Aurelius Commodus, he was brought before the tribunal of the proconsul; and when all the people in the amphitheater cried out against him, he was handed over to be burned to death. But since the fire caused him no harm, he was put to death by the sword. Thus he gained the crown of martyrdom. With him, twelve other Christians, who came from Philadelphia, met death by martyrdom in the same city."

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

Patron: Against ear ache, dysentery.

Things to Do:

• Read the Golden Legend account of the life of St. Polycarp and this life of St. Polycarp from The Early Church Fathers website. Read an account of his martyrdom.

• Read St. Polycarp's Epistle to the Philippians.

---

Today's station is at the Church of the Twelve Apostles. Traditionally, this is the place where the Romans choose their candidates for priesthood (Rite of Election). It was erected by Julius I (337-352) over the barracks of ancient Rome's firemen and entrusted since 1463 to the Conventual Franciscans. Originally dedicated to the Apostles St. James and St. Philip, it was rededicated to all the Apostles in the 16th century.

[Salvation]

The Word Among Us

Meditation: Ezekiel 18:21-28

Saint Polycarp, Bishop and Martyr (Optional Memorial)

Do I indeed derive any pleasure from the death of the wicked? (Ezekiel 18:23)

Herbert Kappler was the head of the German security forces in occupied Rome during World War II. In addition to security duties, he oversaw the deportation of thousands of Jews to concentration camps. He was also behind the Ardeatine Massacre, in which 335 Italian men were killed in reprisal for a resistance bombing that killed 30 German soldiers.

After the war, Kappler was sentenced to life in prison. It was not long before he wrote to ask for a visit from his wartime enemy, a Catholic priest named Hugh O’Flaherty. Msgr. O’Flaherty had thwarted Kappler time and again, forging documents, hiding Jews, and aiding Allied troops. Despite the fact that Kappler had put a bounty on his head during the war, O’Flaherty accepted his invitation and visited him regularly. Within just a few short years, Kappler joined the Catholic Church and experienced God’s forgiveness for what he had done.

Msgr. O’Flaherty had every right to reject the invitation to visit his former enemy, a man with blood on his hands and who had caused untold pain in Rome. But look what happened because he chose mercy! He is a living example that God derives no pleasure from the death of the wicked.

We all face the decision to be merciful toward those who have hurt us or wronged someone we know. Our situations probably won’t be as dramatic as Msgr. O’Flaherty’s, but they will still be challenging for us. But think of what God can do when you try to forgive. Think of how people’s lives can change because of your decision to extend mercy—especially when it seems that you have every right to turn away.

Take a minute now to think of someone who needs your forgiveness. Can you give them the chance for a new start? Remember that God doesn’t want anyone to die in sin. Ask him to give you the same grace that he gave Msgr. O’Flaherty. Ask him to help you look an opponent in the face and forgive him. You never know. You might be the instrument that God uses to bring that person to a deeper conversion.

“Jesus, help me to be an instrument of your mercy!”

Psalm 130:1-8
Matthew 5:20-26

[Salvation]

Marriage = One Man and One Woman Until Death Do Us Part

Daily Marriage Tip for February 23, 2018:

Perhaps you’ve avoided the flu so far. Sooner or later, however, one of you will feel under the weather. How does your beloved like to be cared for? Give what he/she needs, not what you would have liked.

[Salvation]

Regnum Christi

February 23, 2018 – Pretending to Be and Truly Being Holy

22 Feb 2018

Friday of the First Week of Lent
Father Alex Yeung, LC

Matthew 5:20-26

“I tell you, unless your righteousness surpasses that of the scribes and Pharisees, you will not enter into the kingdom of heaven. You have heard that it was said to your ancestors, ‘You shall not kill; and whoever kills will be liable to judgment.’ But I say to you, whoever is angry with his brother will be liable to judgment, and whoever says to his brother, ‘Raqa,’ will be answerable to the Sanhedrin, and whoever says, ‘You fool,’ will be liable to fiery Gehenna. Therefore, if you bring your gift to the altar, and there recall that your brother has anything against you, leave your gift there at the altar, go first and be reconciled with your brother, and then come and offer your gift. Settle with your opponent quickly while on the way to court with him. Otherwise your opponent will hand you over to the judge, and the judge will hand you over to the guard, and you will be thrown into prison. Amen, I say to you, you will not be released until you have paid the last penny.”

Introductory Prayer: Lord Jesus, thank you for this time I can now spend with you. You constantly fill my life with so many blessings. How ungrateful I am at times! I wish to collaborate more perfectly in establishing your Kingdom on earth. I love you Lord, and with the help of your grace I will strive to become someone to whom any soul can come in order to discover your truth, your life, your love. Take my life, take this day and make it yours. Amen.

Petition: Father, help me to shun hypocrisy and seek true holiness.

1. Subjective Impressions: How much righteousness would it take to surpass that of the scribes and Pharisees? Not much, we suspect. Theirs was holiness in appearance only, which is to say no holiness. And what would one discover on the “inside” of such a soul? Plenty of self-deception; plenty of self-indulgent complacency in a subjective impression of holiness; a repugnant holier-than-thou demeanor. It’s easy enough for us to read the Gospel and wrinkle our noses at those bad ol’ Pharisees. In fact, it’s about as easy as telling ourselves that we could never come under the spell of our own subjective impression of holiness. That is why we must always be ready to examine ourselves, before Christ and with an acute awareness of our misery and limitations. Do I live my life engaged in a genuine pursuit of holiness or in a genuine pursuit of my own vanity and self-glorification?

2. Humility is the True Test of Holiness: Pride and personal holiness mix about as well as oil and water. Where our ego is, little if any room is left for God. What does it mean to be a disciple of Christ but to be someone who fills himself totally with God in order to bring him within the reach of everyone. But what union, grace or friendship with God can there be in a proud soul? What fervor, what degree of holiness? There is no possible compromise between God and a proud soul – either the soul would have to let go of itself, or God would have to stop being God.

3. Integrity is the Heart of the Matter: At the heart of genuine holiness is the virtue of integrity, a virtue rich in nuances and meaning. Integrity means being a person with only one face, a person who is the same on the inside and on the outside: “what you see is what you get”. Indeed, integrity is foundational for holiness, because it constitutes the very essence of personal honesty and sincerity, which are fundamental for the moral life and the seedbeds for a host of other virtues. In our pursuit of holiness, we should never tolerate duplicity of any kind in our behavior. We should avoid like the plague the least hint of ambivalence in our motivations, or incongruity between our thoughts, judgments, choices and actions. There can be no holiness without integrity. In fact, there can be no genuine human happiness unless it lies on the bedrock virtue of integrity.

Conversation with Christ: Lord Jesus, I want you to be the meaning and center of my entire life. Let me disappear and you appear more and more in my life so that, with a holiness that is genuine, humble and true, I will always be an instrument for the salvation of all people. Amen.

Resolution: I will take a hard look at my life to identify the areas where duplicity manifests itself and take a concrete step toward living with more integrity.

[Salvation]

February 23, 2018

Today's Reading

In today’s Gospel, Jesus extends the commandment, “Thou shalt not kill” to also encompass acts of anger (that presumably might lead to such mortal sins as murder). In this teaching, He says:

“Whoever is angry with his brother

will be liable to judgment,

and whoever says to his brother, Raqa,

will be answerable to the Sanhedrin,

and whoever says, 'You fool,' will be liable to fiery Gehenna.”

He continues by saying that one must at all costs avoid tainting their offering at the altar by doing so without a heart free of disagreements with their fellow men and women, urging the mending of fences between the two parties before such an offering can take place.

Can the Sacrament of Reconciliation take the place of actual reconciliation with a person or group whom you may have offended? This Lent, can you find the courage to express remorse directly to someone you’ve hurt?

http://www.serrainternational.org/content/courage-mend-fences

[Salvation]

Homily of the Day

February 23, 2018

In the readings today we are told to love our neighbor, however difficult this may be, however unlovable the other person may be. It is not easy to love one who has wronged us or caused us pain or ridiculed us. It is so much easier just to ignore them or forget them.

Despite a person’s ugly behavior or wrongdoing against us, we are called to love him because the Lord Jesus had truly loved us. How many times have we sinned before the Lord? And how many times has the Lord forgiven us and continued to show his love for us?

To forgive is not easy; only God is truly merciful without any conditions or limits. Daily, whenever we pray the Our Father, we ask to be forgiven as we forgive our neighbor: do we really mean what we are saying? How can we ask for God’s forgiveness if we are not ready to forgive those who have offended us?

[Salvation]

One Bread, One Body

One Bread, One Body

Language: English | Espa�ol

All Issues > Volume 34, Issue 2

<< Friday, February 23, 2018 >>

St. Polycarp

Ezekiel 18:21-28
View Readings

Psalm 130:1-8

Matthew 5:20-26
Similar Reflections

REC ROOM

"Go first to be reconciled." �Matthew 5:24

In the Sermon on the Mount, the quintessence of the new covenant, Jesus expresses His divinity by superseding the old law in several ways. Jesus' first such statement is: "You have heard the commandment imposed on your forefathers, 'You shall not commit murder; every murderer shall be liable to judgment.' What I say to you is: everyone who grows angry with his brother shall be liable to judgment" (Mt 5:21-22). Anger, angry words, and angry thoughts are forbidden (Mt 5:22). Even if we are not angry with anyone but someone is angry with us, we must halt even our worship and "go first to be reconciled" immediately (Mt 5:23-24). Otherwise, we may be thrown into a prison of some sort, and we "will not be released until" we "have paid the last penny" (Mt 5:26).

Even if we are reconciled with everyone and everyone with us, we still must proclaim the message of reconciliation (2 Cor 5:19-20) and work in the ministry of reconciliation (2 Cor 5:18). Reconciliation is such a high priority for Jesus that He reconciled "everything in His person, both on earth and in the heavens, making peace through the blood of His cross" (Col 1:20; see also Eph 2:16). We as disciples of Jesus must make reconciliation a very high priority. "We implore you, in Christ's name: be reconciled to God!" (2 Cor 5:20)

Prayer: Father, make my celebration of the Sacrament of Reconciliation a catalyst for a life of reconciliation.

Promise: "If the wicked man turns away from all the sins he committed, if he keeps all my statutes and does what is right and just, he shall surely live, he shall not die. None of the crimes he committed shall be remembered against him." —Ez 18:21-22

Praise: St. Polycarp was martyred in Smyrna where he served as bishop. When given the chance to have his life spared, he said: "For eighty-six years I have served Jesus Christ and He has never abandoned me. How could I curse my blessed King and Savior?"

[Salvation]