For your reading, reflection, faith-sharing, comments, questions, discussion.

KEYWORDS: catholic; lk11; ordinarytime; prayer; saints;

From: Romans 1:16-25

The Theme of the Epistle

[16] For I am not ashamed of the gospel: it is the power of God for salvation
to every one who has faith, to the Jew first and also to the Greek. For in it the
righteousness of God is revealed through faith for faith; as it is written, “He
who through faith is righteous shall live.”

The Fault and Punishment of the Gentiles

[18] For the wrath of God is revealed from heaven against all ungodliness and
wickedness of men who by their wickedness suppress the truth. [19] For what
can be known about God is plain to them, because God has shown it to them.
[20] Ever since the creation of the world his invisible nature, namely, his eternal
power and deity, has been clearly perceived in the things that have been made.
So they are without excuse; [21] for although they knew God they did not honor
him as God or give thanks to him, but they became futile in their thinking and
their senseless minds were darkened. [22] Claiming to be wise, they became
fools, [23] and exchanged the glory of the immortal God for images resembling
mortal man or birds or animals or reptiles.

[24] Therefore God gave them up in the lusts of their hearts to impurity, to the
dishonoring of their bodies among themselves, [25] because they exchanged the
truth about God for a lie and worshipped and served the creature rather than the
Creator, who is blessed for ever! Amen.

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

16. St Paul continues to speak about the “Gospel”. The proclamation of the sa-
ving power of Christ’s death on the Cross is a stumbling block to the Jews and
foolishness to the Gentiles, whereas a Christian is proud of the Cross and draws
strength from it. When writing to the Romans, the Apostle, who was quite fami-
liar with the noise of triumphal marches and the divinization of emperors, simply
says that “he is not ashamed; he does so to encourage them also not to be
ashamed but, rather, to boast as he did. If today someone approaches you and
asks you, ‘But...do you adore a crucified man?’, far from hanging your head and
blushing with confusion, use this reproach as an opportunity to boast and let
your eyes and your face show that you are not ashamed. If they come back and
ask you aloud, ‘What, adore the crucified?’, reply: ‘Yes, I adore him [...]. I adore
and boast of a crucified God who, by his Cross, reduced the demons to silence
and did away with all superstition: for me his Cross is the ineffable trophy of his
benevolence and of his love”’ (St John Chrysostom, “Hom. on Rom”, 2).

17. The expression “righteousness of God” refers to the state of righteousness
or justice (= justness) in which a person is placed when God gives him grace. It
is called the righteousness of God because man cannot attain it through his own
efforts: it is a free (gratuitous, hence “grace”) gift of God. The fact that “righteous-
ness” comes from God does not mean that it is something external to man, for
righteousness does not mean merely that we are called “righteous” but that we
really are righteous in God’s eyes. The Magisterium of the Church has given so-
lemn teaching on this matter in the context of explaining the various factors
which cause man’s justification; “Finally”, says the Council of Trent, “the only
formal cause is ‘justice of God, not the justice by which he is himself just, but
the justice by which he makes us just’ (St Augustine, “De Trinitate”, XIV, 12,
15), namely, the justice which we have as a gift from him and by which we are
renewed in the spirit of our mind. And not only are we considered just, but we
are truly said to be just, and we are just” (”De Iustificatione”, chap. 7).

“Through faith for faith”: Sacred Scripture tends to use this kind of phrase to in-
dicate on-going growth in something that is living (cf. Ps 84:8; 2 Cor 2:16; 3:18;
Rom 6:19). What is being spoken about here is a steady progression from the
imperfect understanding of divine truths possible in this life to the perfect under-
standing that is experienced in heaven. The full meaning of the phrase can be
seen from St Paul’s statement that in the Gospel justice is made manifest: it
begins and is nourished and grows through faith, until the believer at last attains
eternal salvation.

The statement that “he who through faith is righteous shall live” comes from Hab
2:4; St Paul here applies it to the position of the Christian. What the prophet
meant was that those Jews who kept the Law and trusted in its promises would
not succumb when the Babylonians invaded. St Paul applies the test to the righ-
teous of the New Testament: if they stay firm in their faith in the Gospel, they will
continue in the life of grace and will attain everlasting beatitude. The faith of good
Israelites was a prefiguring of the faith of good Christians. The just man will live
by faith, which “faith is the beginning of man’s salvation, the foundation and
source of all justification, ‘without which it is impossible to please God’ (cf. Heb
11:6) and to be counted as his sons” (Council of Trent, “De Iustificatione”, chap.
8).

St Paul’s statement can also be understood as meaning that he who through
faith is just will live. This puts the emphasis on the fact that faith is the beginning
of the process of justification, and that a person who is justified will attain salva-
tion.

18-32. The Apostle is saying that the righteousness of God (= justness) can only
come about through faith in Jesus Christ—and that neither Jews nor Gentiles pos-
sess this righteousness. He develops this point up as far as 3:20.

In the present passage he describes two stages in the position of the Gentiles.
In the first (vv. 18-23) he points out their blameworthiness, and then in the second
he goes on (vv. 24-32) to speak about the punishment of their sins. Justice as the
righteousness of God refers to God’s action of saving sinful man by pouring his
grace into him; God’s “wrath” is the punishment which the Almighty inflicts on him
who persists in sin. For, as St Thomas says, “Anger and the like are ascribed to
God by an analogy drawn from their effects. Because it is characteristic of anger
that it stimulates men to requite wrong, divine retribution is analogically termed
anger” (”Summa Theologiae”, I, q. 3, a. 2 ad 2).

There is a connection between faith and righteousness, on the one hand, and sin
and God’s wrath, on the other. This Pauline teaching ties in with the last thing St
John the Baptist is recorded as saying in bearing witness to Christ: “He who be-
lieves in the Son has eternal life; he who does not obey the Son shall not see life,
but the wrath of God rests upon him” (Jn 3:36).

Christian teaching often points out how God’s desire that all sinners be saved (the
“righteousness of God” as instrument of salvation) combines with his punishment
of sin (the “wrath of God”). How perfect justice interfaces with perfect mercy is
ultimately a mystery.

18. “Who by their wickedness suppress the truth”: commenting on these words
St Thomas writes: “Genuine knowledge of God has the effect of inclining a person
to goodness. However, this knowledge of God can be frustrated, as if enchained,
by a person’s attachment to vice” (”Commentary on Rom, ad loc.”).

Clearly St Paul is speaking here of those Gentiles who do know about God but
who fail to appreciate their good fortune; their knowledge of God does not produce
the result which should naturally flow from it — an upright life. We can see from
what Paul says that man is naturally religious. He has a knowledge of God which
is not just theoretical: it has implications for his whole life because it implies that
he is intimately united to God. When a person does not follow the impulse of his
very nature he is guilty of unrighteousness, for he should render God homage for
being his Creator.

“All men, because they are persons, that is, beings endowed with reason and
free will and therefore bearing personal responsibility, are both impelled by their
nature and bound by a moral obligation to seek the truth, especially religious truth.
They are also bound to adhere to the truth once they come to know it and direct
their whole lives in accordance with the demands of truth” (Vatican II, “Dignitatis
Humanae”, 2).

Our dependence on God does not mean that we are less than free; on the con-
trary, it is rejection of all religious duties that leads to the shameful slaveries
which Paul now goes on to list, for “religion is the greatest rebellion of a person
who does not want to live like an animal, who is not satisfied and will not rest un-
til he reaches and comes to know his Creator” (St. J. Escriva, “Conversations”,
73).

19-20. It is possible to know about God without his having to reveal himself in a
supernatural way; we know this from the book of Wisdom (Wis 13:1-9), which
says that pagans, who, led astray by the beauty and power and greatness of
created things, took these things for gods, should have known that all this perfec-
tion etc. came from their Author, for “from the greatness and beauty of created
things comes a corresponding perception of their Creator” (Wis 13:5).

This knowledge of God, which we term “natural”, is not something easy to attain;
but it can be attained and it is the best form of preparation for accepting superna-
turally revealed truths, and for disposing us to honor and worship our Creator.
Moreover, Revelation confirms the certainty which natural knowledge gives: “The
heavens are telling the glory of God”, the Psalmist exclaims, band the firmament
proclaims his handiwork” (Ps 19:2). St Augustine reminds us that traces of the
Creator are to be found in man, and, as we all know from experience, we have
been made to know and love God and therefore our heart is restless until it rests
in him (cf. “Confessions”, I, 1, 1).

To sum up, we can say with St Thomas Aquinas that, in the natural order, man
has two ways of discovering the existence of God—one, through reason that inner
light by means of which a person acquires knowledge; the other, through certain
external pointers to the wisdom of God, that is, created things perceivable through
the senses: these things are like a book on which are imprinted traces of God (cf.
“Commentary on Rom”, 1:6).

Whichever of these routes is taken, “God, the origin and end of all things, can be
known with certainty by the natural light of human reason from the things that he
created” (Vatican I, “Dei Filius”, chap. 2).

Recalling the core of Christian teaching about the nature of man, the Second Va-
tican Council states that “sacred Scripture teaches that man was created in the
image of God’ as able to know and love his Creator”, and that “the dignity of man
rests above all on the fact that he is called to communion with God. The invitation
to converse with God is addressed to man as soon as he comes into being. For
if man exists it is because God has created him through love, and through love
continues to hold him in existence” (”Gaudium Et Spes”, 12 and 19). The human
mind, therefore, even when relying on its own resources can grasp various truths
concerning God—first of all, his existence, and secondly, certain of his attributes,
which St Paul sums up here as his “invisible nature”, “eternal power” and “deity”.
By reflecting on the created world, we can learn about some of God’s perfections;
but, St Thomas Aquinas comments, only in heaven will we be able to see that
these various perfections are all one with the divine essence. This is why St Paul
talks about God’s “invisible nature”. Contemplation of the works of creation leads
us to posit the presence of an ever-existing Creator, and brings us to discover his
“eternal power”. Finally, the word “deity” implies that God is transcendent: he is
the Cause, superior to all other causes, and in him everything finds its explana-
tion and ultimate purpose.

The fact that it is possible to know God by the use of natural reason means that
pagans who chose not to worship him were blameworthy. Their position is com-
parable to that of contemporary atheists and unbelievers who deny or doubt the
existence of God despite the fact that as human beings they do know him in
some way in the depths of their conscience. The culpability of pagans as of mo-
dern unbelievers (”they are without excuse”) derives from the fact that they fail to
accept that God is knowable through the use of human reason; they both commit
the same fault—that of refusing to render worship to God.

Of course, to some degree the attitude of atheists can be explained by historical,
environmental, personal and other factors. However, it should not be forgotten that
these do not justify atheism. However, “those who willfully try to drive God from
their heart and to avoid all questions about religion, not following the biddings of
their conscience, are not free from blame” (Vatican II, “Gaudium Et Spes”, 19).

21-23. The Gentiles knew God but they failed to give him his due—to worship him
in a spirit of adoration and thanksgiving. As a result they fell into polytheism (be-
lief in a multiplicity of gods) and idolatry, as St Paul vividly describes: they wor-
shipped images depicting men and women (the Greeks gave their gods human
form) or animals (as was the case in Egyptian and other eastern religions).

In our own time idolatry does not take that form, but there are practices which
can properly be called idolatrous. Man is naturally religious and if he does not
worship the true God he necessarily has to find other things to take God’s place.
Sometimes it is himself that man makes the object of worship: the Second Vati-
can Council points out that “with some people it is their exaggerated idea of man
that causes their faith to languish; they are more prone, it would seem, to affirm
man than to deny God [...]. Those who profess this kind of atheism maintain that
freedom consists in this, that man is an end to himself and the sole maker, with
supreme control, of his own history” (”Gaudium Et Spes”, 19 and 20). It also
happens that people, by becoming enslaved to them, make gods out of the good
things created by God for man’s benefit—money, power, sensuality.

24-32. The sin of idolatry leads to the kind of moral disorder described by St Paul:
every time man knowingly and willingly tries to marginalize God, that religious
aberration leads to moral disorder not only in the individual but also in society.

God punishes the sin of idolatry and impiety by withdrawing his graces: that is
what the Apostle means when he says that he “gave them up to the lusts of their
hearts” (v. 24), “gave them up to dishonorable passions” (v. 26). St John Chryso-
stom, explaining these words, says: “The Apostle shows here that ungodliness
brings with it violation and forgetfulness of every law. When Paul says that God
gives them up, this must be understood as meaning that God leaves them to
their own devices. God abandons the evildoer but he does not impel him towards
evil. When the general withdraws in the thick of the battle, he gives his soldiers
up to the enemy, not in the sense of physically shackling them but because he
deprives them of the help of his presence. God acts in the same way. Rebels
against his law, men have turned their back on him; God, his goodness ex-
hausted, abandons them [...]. What else could he do? Use force, compel them?
Those means do not make men virtuous. The only thing he could do was let
them be” (”Hom. on Rom”, 3).

It may be that God counts on the experience of sin to move people to repentance.
In any event, we should not read into this passage unconcern, much less injustice
on God’s part: he never abandons people unless they first abandon him (cf. Coun-
cil of Trent, “De Iustificatione”, chap. 11).

25. When describing the blasphemous behavior of Gentiles who worship created
things rather than the Creator, St Paul cannot but utter an ejaculation, in a spirit
of atonement. This should teach us to do the same whenever we witness offense
being offered to God.

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

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

From: Luke 11:37-41

The Hypocrisy of the Scribes and Pharisees

[37] While He (Jesus) was speaking, a Pharisee asked Him to dine with Him; so
He went in and sat at table. [38] The Pharisee was astonished to see that He did
not first wash before dinner. [39] And the Lord said to him, “Now you Pharisees
cleanse the outside of the cup and of the dish, but inside you are full of extortion
and wickedness. [40] You fools! Did not He who made the outside make the in-
side also? [41] But give for alms those things which are within; and behold every-
thing is clean for you.”

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

39-52. In this passage (one of the most severe in the Gospel) Jesus determinedly
unmasks the vice which was largely responsible for official Judaism’s rejection of
His teaching — hypocrisy cloaked in legalism. There are many people, who under
the guise of doing good, keeping the mere letter of the law, fail to keep its spirit;
they close themselves to the love of God and neighbor; they harden their hearts
and, though apparently very upright, turn others away from fervent pursuit of God
— making virtue distasteful. Jesus’ criticism is vehement because they are worse
than open enemies: against open enemies one can defend oneself, but these en-
emies are almost impossible to deal with. The scribes and Pharisees were bloc-
king the way of those who wanted to follow Jesus: they were the most formidable
obstacle to the Gospel. Our Lord’s invective against the scribes and Pharisees is
reported even more fully in chapter 23 of St. Matthew. See the note on Matthew
23:1-39.

[The note on Matthew 23:1-39 states:

1-39. Throughout this chapter Jesus severely criticizes the scribes and Phari-
sees and demonstrates the sorrow and compassion He feels towards the ordina-
ry mass of the people, who have been ill-used, “harassed and helpless, like sheep
without a shepherd” (Matthew 9:36). His address may be divided into three parts:
in the first (verses 1-12) He identifies their principal vices and corrupt practices;
in the second (verses 13-36) He confronts them and speaks His famous “woes”,
which in effect are the reverse of the Beatitudes He preached in Chapter 5: no
one can enter the Kingdom of Heaven — no one can escape condemnation to the
flames — unless he changes his attitude and behavior; in the third part (verses 37-
39) He weeps over Jerusalem, so grieved is He by the evils into which the blind
pride and hardheartedness of the scribes and Pharisees have misled the people.]

40-41. It is not easy to work out what these verses mean. Probably our Lord is
using the idea of cleaning the inside and outside of dishes to teach that a per-
son’s heart is much more important than what appears on the surface — whereas
the Pharisees got it the wrong way round, as so many people tend to do. Jesus
is warning us not to be so concerned about “the outside” but rather give impor-
tance to “the inside”. Applying this to the case of alms: we have to be generous
with those things we are inclined to hoard; in other words, it is not enough just to
give a little money (that could be a purely formal, external gesture); love is what
we have to give others — love and understanding, refinement, respect for their free-
dom, deep concern for their spiritual and material welfare; this is something we
cannot do unless our interior dispositions are right.

In an address to young people, Bl. John Paul II explained what almsgiving really
meant: “The Greek word for alms, “eleemosyne”, comes from “eleos”, meaning
compassion and mercy. Various circumstances have combined to change this
meaning so that almsgiving is often regarded as a cold act, with no love in it. But
almsgiving in the proper sense means realizing the needs of others and letting
them share in one’s own goods. Who would say that there will not always be
others who need help, especially spiritual help, support, consolation, fraternity,
love? The world is always very poor, as far as love is concerned” (28 March
1979).

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

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

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Scripture readings from the Jerusalem Bible by Darton, Longman & Todd

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Readings at Mass

Liturgical Colour: White.

These are the readings for the feria

First reading	Romans 1:16-25 ©

These people knew God and failed to honour him

I am not ashamed of the Good News: it is the power of God saving all who have faith – Jews first, but Greeks as well – since this is what reveals the justice of God to us: it shows how faith leads to faith, or as scripture says: The upright man finds life through faith.

The anger of God is being revealed from heaven against all the impiety and depravity of men who keep truth imprisoned in their wickedness. For what can be known about God is perfectly plain to them since God himself has made it plain. Ever since God created the world his everlasting power and deity – however invisible – have been there for the mind to see in the things he has made. That is why such people are without excuse: they knew God and yet refused to honour him as God or to thank him; instead, they made nonsense out of logic and their empty minds were darkened. The more they called themselves philosophers, the more stupid they grew, until they exchanged the glory of the immortal God for a worthless imitation, for the image of mortal man, of birds, of quadrupeds and reptiles. That is why God left them to their filthy enjoyments and the practices with which they dishonour their own bodies, since they have given up divine truth for a lie and have worshipped and served creatures instead of the creator, who is blessed for ever. Amen!

Responsorial Psalm
Psalm 18(19):2-5 ©

The heavens proclaim the glory of God.

The heavens proclaim the glory of God,

and the firmament shows forth the work of his hands.

Day unto day takes up the story

and night unto night makes known the message.

The heavens proclaim the glory of God.

No speech, no word, no voice is heard

yet their span extends through all the earth,

their words to the utmost bounds of the world.

The heavens proclaim the glory of God.

Gospel Acclamation	Ps118:135

Alleluia, alleluia!

Let your face shine on your servant,

and teach me your decrees.

Alleluia!

Or:	Heb4:12

Alleluia, alleluia!

The word of God is something alive and active:

it can judge secret emotions and thoughts.

Alleluia!

Gospel	Luke 11:37-41 ©

Give thanks for what you have and it will all be clean

Jesus had just finished speaking when a Pharisee invited him to dine at his house. He went in and sat down at the table. The Pharisee saw this and was surprised that he had not first washed before the meal. But the Lord said to him, ‘Oh, you Pharisees! You clean the outside of cup and plate, while inside yourselves you are filled with extortion and wickedness. Fools! Did not he who made the outside make the inside too? Instead, give alms from what you have and then indeed everything will be clean for you.’

These are the readings for the memorial

First reading	Romans 8:22-27 ©

The Spirit himself expresses our plea in a way that could never be put into words

From the beginning till now the entire creation, as we know, has been groaning in one great act of giving birth; and not only creation, but all of us who possess the first-fruits of the Spirit, we too groan inwardly as we wait for our bodies to be set free. For we must be content to hope that we shall be saved – our salvation is not in sight, we should not have to be hoping for it if it were – but, as I say, we must hope to be saved since we are not saved yet – it is something we must wait for with patience.

The Spirit too comes to help us in our weakness. For when we cannot choose words in order to pray properly, the Spirit himself expresses our plea in a way that could never be put into words, and God who knows everything in our hearts knows perfectly well what he means, and that the pleas of the saints expressed by the Spirit are according to the mind of God.

Responsorial Psalm
Psalm 18(19):8-11 ©

The decrees of the Lord are truth and all of them just.

or

Your words are spirit, Lord, and they are life.

The law of the Lord is perfect,

it revives the soul.

The rule of the Lord is to be trusted,

it gives wisdom to the simple.

The decrees of the Lord are truth and all of them just.

or

Your words are spirit, Lord, and they are life.

The precepts of the Lord are right,

they gladden the heart.

The command of the Lord is clear,

it gives light to the eyes.

The decrees of the Lord are truth and all of them just.

or

Your words are spirit, Lord, and they are life.

The fear of the Lord is holy,

abiding for ever.

The decrees of the Lord are truth

and all of them just.

The decrees of the Lord are truth and all of them just.

or

Your words are spirit, Lord, and they are life.

They are more to be desired than gold,

than the purest of gold

and sweeter are they than honey,

than honey from the comb.

The decrees of the Lord are truth and all of them just.

or

Your words are spirit, Lord, and they are life.

Gospel Acclamation	Jn15:9,5

Alleluia, alleluia!

Remain in my love, says the Lord;

whoever remains in me, with me in him,

bears fruit in plenty.

Alleluia!

Gospel	John 15:1-8 ©

I am the vine, you are the branches

Jesus said to his disciples:

‘I am the true vine,

and my Father is the vinedresser.

Every branch in me that bears no fruit

he cuts away,

and every branch that does bear fruit

he prunes to make it bear even more.

You are pruned already,

by means of the word that I have spoken to you.

Make your home in me, as I make mine in you.

As a branch cannot bear fruit all by itself,

but must remain part of the vine,

neither can you unless you remain in me.

I am the vine,

you are the branches.

Whoever remains in me, with me in him,

bears fruit in plenty;

for cut off from me you can do nothing.

Anyone who does not remain in me

is like a branch that has been thrown away – he withers;

these branches are collected and thrown on the fire,

and they are burnt.

If you remain in me

and my words remain in you,

you may ask what you will

and you shall get it.

It is to the glory of my Father that you should bear much fruit,

and then you will be my disciples.’

Worth repeating...

His teaching — hypocrisy cloaked in legalism. There are many people, who under
the guise of doing good, keeping the mere letter of the law, fail to keep its spirit;
they close themselves to the love of God and neighbor; they harden their hearts .....

“The Greek word for alms, “eleemosyne”, comes from “eleos”, meaning compassion and mercy.

Excellent, thanks for posting.

Always good to be reminded that alms-giving must not be divorced from compassion & mercy.

We cannot leave the government to do this, even though the government steals so much of our substance.

Amen!

Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 11
37.	And as he was speaking, a certain Pharisee prayed him, that he would dine with him. And he going in, sat down to eat.	Et cum loqueretur, rogavit illum quidam pharisæus ut pranderet apud se. Et ingressus recubuit.	εν δε τω λαλησαι ηρωτα αυτον φαρισαιος τις οπως αριστηση παρ αυτω εισελθων δε ανεπεσεν
38.	And the Pharisee began to say, thinking within himself, why he was not washed before dinner.	Pharisæus autem cœpit intra se reputans dicere, quare non baptizatus esset ante prandium.	ο δε φαρισαιος ιδων εθαυμασεν οτι ου πρωτον εβαπτισθη προ του αριστου
39.	And the Lord said to him: Now you Pharisees make clean the outside of the cup and of the platter; but your inside is full of rapine and iniquity.	Et ait Dominus ad illum : Nunc vos pharisæi, quod deforis est calicis et catini, mundatis : quod autem intus est vestrum, plenum est rapina et iniquitate.	ειπεν δε ο κυριος προς αυτον νυν υμεις οι φαρισαιοι το εξωθεν του ποτηριου και του πινακος καθαριζετε το δε εσωθεν υμων γεμει αρπαγης και πονηριας
40.	Ye fools, did not he that made that which is without, make also that which is within?	Stulti nonne qui fecit quod deforis est, etiam id quod deintus est fecit ?	αφρονες ουχ ο ποιησας το εξωθεν και το εσωθεν εποιησεν
41.	But yet that which remaineth, give alms; and behold, all things are clean unto you.	Verumtamen quod superest, date eleemosynam : et ecce omnia munda sunt vobis.	πλην τα ενοντα δοτε ελεημοσυνην και ιδου παντα καθαρα υμιν εστιν

37. And as he spoke, a certain Pharisee besought him to dine with him, and he went in, and sat down to meat.
38. And when the Pharisee saw it, he marveled that he had not first washed before dinner.
39. And the Lord said to him, Now do you Pharisees make clean the outside of the cup and the platter; but your inward part is full of ravening and wickedness.
40. You fools, did not he that made that which is without make that which is within also?
41. But rather give alms of such things as you have; and, behold, all things are clean to you.

CYRIL; The Pharisee, while our Lord still continued on speaking, invites Him to his own house. As it is said And while he was speaking, a certain Pharisee besought him to dine with him.

BEDE; Luke expressly says, And he spoke these things, to show that He had not quite finished what He had purposed to say, but was somewhat interrupted by the Pharisee asking Him to dine.

AUG. For in order to relate this, Luke has made a variation from Matthew, at that place where both had mentioned what out Lord said concerning the sign of Jonah, and the queen of the south, and the unclean spirit; after which discourse Matthew says, While he yet talked to the people, behold his mother and his brethren stood without desiring to speak to him, but Luke having also in that discourse of our Lord related some of our Lord's sayings which Matthew omitted, now departs from the order which he had hitherto kept with Matthew.

BEDE; Accordingly, after that it was told Him that His mother and brethren stood without, and He said, For he that does the will of God, the same is my brother, and sister, and mother, we are given to understand that He by the request of the Pharisee went to the dinner.

CYRIL; For Christ, knowing the wickedness of those Pharisees, Himself purposely condescends to be occupied in admonishing them, after the manner of the best physicians, who bring remedies of their own making to those who are dangerously ill. Hence it follows, And he went in and sat down to meat. But what gave occasion for the words of Christ was, that the ignorant Pharisees were offended, that while men thought Him to be a great man and a prophet, He conformed not to their unreasonable customs. Therefore it is added, But the Pharisee began to think and say within himself, Why had he not first washed before dinner?

AUG. For every day before dinner the Pharisees washed themselves with water, as if a daily washing could be a cleansing of the heart. But the Pharisee thought within himself, yet did not give utterance to a word; nevertheless, He heard who perceived the secrets of the heart. Hence it follows, And the Lord said to him, Now do you Pharisees make clean the outside of the cup and the platter; but your inward part is full of ravening and wickedness.

CYRIL; Now our Lord might also have used other words to admonish the foolish Pharisee, but he seizes the opportunity and framed his reproof from the things that were ready before him. At the hour, namely, of meals He takes for His example the cup and the platter, pointing out that it became the sincere servants of God to be washed and clean, not only from bodily impurity, but also from that which lies concealed within the power of the soul, just as any of the vessels which are used for the table ought to be free from all inward defilement.

AMBROSE; Now mark that our bodies are signified by the mention of earthly and fragile things, which when let fall a short distance are broken to pieces, and those things which the mind meditates within, it easily expresses through the senses and actions of the body, just as those things which the cup contains within make a glitter without. Hence also hereafter, by the word cup doubtless the passion of the body is spoken of. You perceive then, that not the outside of the cup and platter defiles us, but the inner parts. For he said, But your inward part is full of ravening and wickedness.

AUG. But how was it that He spared not the man by whom He was as invited? Yes rather, He spared him by reproof, that when corrected He might spare him in the judgment. Further, He shows us that baptism also which is once given cleanses by faith; but faith is something within, not without. The Pharisees despised faith, and used washings which were without; while within they remained full of pollution. The Lord condemns this, saying, You fools, did not he that made that which is without make that which is within also?

BEDE; As if He says, He who made both natures of man, will have each to be cleansed. This is against the Manicheans, who think the soul only was created by God, but the flesh by the devil. It is also against those who abominate the sins of the flesh, such as fornication, theft, and the like; while those of the Spirit, which are no less condemned by the Apostle, they disregard as trifling.

AMBROSE; Now our Lord as a good Master taught us how we ought to purify our bodies from defilement, saying, But rather give alms of such things as you have over: and behold, all things are clean to you. You see what the remedies are; almsgiving cleanses us, the word of God cleanses us according to that which is written, Now you are clean through the word which I have spoken to you.

CYPRIAN; The Merciful bids us to show mercy; and because He seeks to save those whom He has redeemed at a great price, He teaches that they who have been defiled after the grace of baptism may again be made clean.

CHRYS. Now He says, give alms, not injury. For almsgiving is that which is free from all injury. It makes all things clean, and is more excellent than fasting; which though it be the more painful, the other is the more profitable. It enlightens the soul, enriches it, and makes it good and beautiful. He who resolves to have compassion on the needy, will sooner cease from sin. For as the physician who is in the habit of healing the diseased is easily grieved by the misfortunes of others; so we, if we have devoted ourselves to the relief of others, shall easily despise things present, and be raised up to heaven. The unction of almsgiving then is no slight good, since it is capable of being applied to every wound.

BEDE; He speaks of "what is over and above" our necessary food and clothing. For you are not commended to give alms so as to consume yourself by want, but that after satisfying your wants, you should supply the poor to the utmost of your power. Or it must be taken in this way. Do that which remains within your power, that is, which is the only remedy remaining to those who have been hitherto engaged in so much wickedness; give alms. Which word applies to every thing which is done with profitable compassion. For not he alone gives alms who gives food to the hungry and things of that kind, but he also who gives pardon to the sinner, and prays for him, and reproves him, visiting him with some correcting punishment.

THEOPHYL. Or He means, "That which is uppermost." For wealth rules the covetous man's heart.

AMBROSE; The whole then of this beautiful discourse is directed to this end, that while it invites us to the study of simplicity, it should condemn the luxury and worldliness of the Jews. And yet even they are promised the abolition of their sins if they will follow mercy.

AUG. But if they cannot be cleansed except they believe on Him who cleanses the heart by faith, what is this which He says, Give alms, and behold all things are clean to you? Let us give heed, and perhaps He Himself explains it to us. For the Jews withdrew a tenth part from all their produce, and gave it in alms, which rarely a Christian does. Therefore they mocked Him, for saying this to them as to men who did not give alms. God knowing this adds, But woe to you Pharisees! for you tithe mint and rue and all manner of herbs, and pass over judgment and the love of God. This then is not giving alms. For to give alms is to show mercy. If you are wise, begin with yourself: for how are you merciful to another, if cruel to yourself? Hear the Scripture, which says to you, Have mercy on your own soul, and please God. Return to your conscience, you that live in evil or unbelief; and then you find your soul begging, or perhaps struck dumb with want. In judgment and love give alms to your soul. What is judgment? Do what is displeasing to yourself. What is charity? Love God, love your neighbor. If you neglect this alms, love as much you like, you do nothing, since you do it not to yourself.

CYRIL; Or He says it by way of censure upon the Pharisees, who ordered those precepts only to be strictly observed by their people, which were the cause of fruitful returns to themselves. Hence they omitted not even the smallest herbs, but despised the work of inspiring love to God, and the just awarding of judgment.

THEOPHYL. For because they despised God, treating sacred things with indifference, He commands them to have love to God; but by judgment He implies the love of our neighbor. For when a man judges his neighbor justly, it proceeds from his love to him.

AMBROSE; Or judgment, because they do not bring to examination every thing that they do; charity, because they love not God with their heart. But that He might not make us zealous of the faith, to the neglect of good works, He sums up the perfection of a good man in a few words, these ought you to have done, and not to leave the other undone.

Catena Aurea Luke 11

The Baptism of Christ

early 16th century
Tempera on canvas and wood, 25 x 20 cm
Pinacoteca, Vatican

October 15 - Memorial of Saint Teresa of Jesus, virgin and doctor of the Church

Saint Teresa of Avila’s Story

Teresa lived in an age of exploration as well as political, social, and religious upheaval. It was the 16th century, a time of turmoil and reform. She was born before the Protestant Reformation and died almost 20 years after the closing of the Council of Trent.

The gift of God to Teresa in and through which she became holy and left her mark on the Church and the world is threefold: She was a woman; she was a contemplative; she was an active reformer.

As a woman, Teresa stood on her own two feet, even in the man’s world of her time. She was “her own woman,” entering the Carmelites despite strong opposition from her father. She is a person wrapped not so much in silence as in mystery. Beautiful, talented, outgoing, adaptable, affectionate, courageous, enthusiastic, she was totally human. Like Jesus, she was a mystery of paradoxes: wise, yet practical; intelligent, yet much in tune with her experience; a mystic, yet an energetic reformer; a holy woman, a womanly woman.

Teresa was a woman “for God,” a woman of prayer, discipline, and compassion. Her heart belonged to God. Her ongoing conversion was an arduous lifelong struggle, involving ongoing purification and suffering. She was misunderstood, misjudged, and opposed in her efforts at reform. Yet she struggled on, courageous and faithful; she struggled with her own mediocrity, her illness, her opposition. And in the midst of all this she clung to God in life and in prayer. Her writings on prayer and contemplation are drawn from her experience: powerful, practical, and graceful. She was a woman of prayer; a woman for God.

Teresa was a woman “for others.” Though a contemplative, she spent much of her time and energy seeking to reform herself and the Carmelites, to lead them back to the full observance of the primitive Rule. She founded over a half-dozen new monasteries. She traveled, wrote, fought—always to renew, to reform. In her self, in her prayer, in her life, in her efforts to reform, in all the people she touched, she was a woman for others, a woman who inspired and gave life.

Her writings, especially the Way of Perfection and The Interior Castle, have helped generations of believers.

In 1970, the Church gave her the title she had long held in the popular mind: Doctor of the Church. She and St. Catherine of Siena were the first women so honored.

Reflection

Ours is a time of turmoil, a time of reform, and a time of liberation. Modern women have in Teresa a challenging example. Promoters of renewal, promoters of prayer, all have in Teresa a woman to reckon with, one whom they can admire and imitate.