Saint Catherine of Alexandria at Prayer
Titian
1567
Museum of Fine Arts, Boston
Posted on 06/16/2020 10:55:41 PM PDT by Salvation
When the LORD was about to take Elijah up to heaven in a whirlwind,
he and Elisha were on their way from Gilgal.
Elijah said to Elisha, “Please stay here;
the LORD has sent me on to the Jordan.”
“As the LORD lives, and as you yourself live,
I will not leave you,” Elisha replied.
And so the two went on together.
Fifty of the guild prophets followed and
when the two stopped at the Jordan,
they stood facing them at a distance.
Elijah took his mantle, rolled it up
and struck the water, which divided,
and both crossed over on dry ground.
When they had crossed over, Elijah said to Elisha,
“Ask for whatever I may do for you, before I am taken from you.”
Elisha answered, “May I receive a double portion of your spirit.”
“You have asked something that is not easy,” Elijah replied.
“Still, if you see me taken up from you,
your wish will be granted; otherwise not.”
As they walked on conversing,
a flaming chariot and flaming horses came between them,
and Elijah went up to heaven in a whirlwind.
When Elisha saw it happen he cried out,
“My father! my father! Israel’s chariots and drivers!”
But when he could no longer see him,
Elisha gripped his own garment and tore it in two.
Then he picked up Elijah’s mantle that had fallen from him,
and went back and stood at the bank of the Jordan.
Wielding the mantle that had fallen from Elijah,
Elisha struck the water in his turn and said,
“Where is the LORD, the God of Elijah?”
When Elisha struck the water it divided and he crossed over.
R. (25) Let your hearts take comfort, all who hope in the Lord.
How great is the goodness, O LORD,
which you have in store for those who fear you,
And which, toward those who take refuge in you,
you show in the sight of the children of men.
R. Let your hearts take comfort, all who hope in the Lord.
You hide them in the shelter of your presence
from the plottings of men;
You screen them within your abode
from the strife of tongues.
R. Let your hearts take comfort, all who hope in the Lord.
Love the LORD, all you his faithful ones!
The LORD keeps those who are constant,
but more than requites those who act proudly.
R. Let your hearts take comfort, all who hope in the Lord.
R. Alleluia, alleluia.
Whoever loves me will keep my word,
and my Father will love him
and we will come to him.
R. Alleluia, alleluia.
Jesus said to his disciples:
“Take care not to perform righteous deeds
in order that people may see them;
otherwise, you will have no recompense from your heavenly Father.
When you give alms, do not blow a trumpet before you,
as the hypocrites do in the synagogues and in the streets
to win the praise of others.
Amen, I say to you, they have received their reward.
But when you give alms,
do not let your left hand know what your right is doing,
so that your almsgiving may be secret.
And your Father who sees in secret will repay you.
“When you pray, do not be like the hypocrites,
who love to stand and pray in the synagogues and on street corners
so that others may see them.
Amen, I say to you, they have received their reward.
But when you pray, go to your inner room, close the door,
and pray to your Father in secret.
And your Father who sees in secret will repay you.
“When you fast, do not look gloomy like the hypocrites.
They neglect their appearance,
so that they may appear to others to be fasting.
Amen, I say to you, they have received their reward.
But when you fast, anoint your head and wash your face,
so that you may not appear to others to be fasting,
except to your Father who is hidden.
And your Father who sees what is hidden will repay you.”
KEYWORDS: catholic; mt6; ordinarytime; prayer;
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From: 2 Kings 2:1, 6-14
Elijah is taken up into the sky
[9] When they had crossed, Elijah said to Elisha, “Ask what I shall do for you, before I am taken from you.” And Elisha said, “I pray you, let me inherit a double share of your spirit.” [10] And he said, “You have asked for a hard thing; yet, if you see me as I am being taken from you, it shall be so for you; but if you do not see me, it shall not be so.” [11] And as they still went on and talked, behold, a chariot of fire and horses of fire separated the two of them. And Elijah went up by a whirlwind into heaven. [12[ And Elisha saw it and he cried, “My father, my father! the chariots of Israel and its horsemen!” And he saw him no more. Then he took hold of his own clothes and rent them in two pieces.
Elisha, Elijah’s successor
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Commentary:
2:1-13:25. Having concluded the section dealing with kings in the time of Elijah (cf. 1 Kings 17:1-2 Kings 1:18), the biblical narrative now focuses on Elisha. First it tells how he succeeded Elijah (chap. 2) and then it goes on to cover his wonderworking and prophetical activity, up to his death (chap. 13). The account of his death, which occurred at the beginning of the eighth century BC, brings to a close a period of the history of Israel spanning the careers of two great prophets, Elijah and Elisha.
Elisha’s activity is different from Elijah’s in many ways: firstly, Elisha’s miracles are designed to resolve difficulties of his contemporaries, whereas Elijah’s were performed to demonstrate the sovereignty of the one God; secondly, Elisha is much more involved than his predecessor in political affairs and is much closer to the kings, too; finally, Elisha has more contact with the groups of prophets than Elijah had. Elisha is, then, a prophet much closer to the people, showing them the love God has for them.
2:1-25. Elisha becomes the heir of his master’s spirit when he sees Elijah being taken up to heaven (vv. 9-12). The signs which Elisha goes on to work win him recognition as Elijah’s successor – first, from the other prophets, once they are convinced that Elijah is indeed no longer in this world (vv. 13-18), and then from all the people, who witness extraordinary prodigies worked by Elisha (vv. 19-25).
2:1-12. This passage deals with one of the most mysterious, and also the most popular, episodes in the Old Testament – Elijah being taken up to heaven by a whirlwind. God wants to show the special destiny reserved for Elijah on account of his fidelity, a destiny similar to Enoch’s for having walked with God (cf. Gen 5:21-24).
In recounting this ancient tradition about Elijah, the sacred writer highlights aspects of Elijah’s connexion with groups of prophets and particularly with Elisha, whom he had already designated as his successor (cf. 1 Kings 19:19-21).
Elisha’s request for a double share of Elijah’s spirit is reminiscent of the double portion of the paternal estate due to the first-born in Israel (cf. Deut 21:17). The condition that Elijah lays down shows that divine gifts can be passed on only to those able to receive them (cf. vv. 10-12).
The function of the chariot and horses of fire is to separate the two prophets when Elijah is being swept up. The book of Sirach (Ecclesiasticus), in its time, will interpret them as a sign that God has brought him up into heaven (cf. Sir 48:8-9). Chariots of fire are also a symbol of God’s presence and of his glory, as in Psalm 68:17, for example. The fact that Elijah had not died is the reason why he is assigned a role in the future, at the messianic restoration of the twelve tries (cf. Sir 48:10) and before the coming of the “day of the Lord” (Mal 4:5). The figure of Elijah is also to be found in the New Testament where he is identified with John the Baptist, Christ’s precursor (cf. Mt 11:14, 17:10-12), in the sense that the Baptist is inspired by the same spirit as inspired Elijah.
The last wonder worked by Elijah, over the waters of the Jordan (cf. v. 8), again likens him to Moses (cf. Ex 14:16-21 and notes on 1 Kings 19:1-18). Even the place where Elijah is taken up into heaven is not far from where Moses died (cf. Deut 34:4-6) before the people entered the promised land. These similarities between Moses and Elijah suggest certain parallels: Moses represents the Law which God gave Israel through his mediation; Elijah represents the prophetical spirit which God manifested through the prophet’s life and through his being taken up into heaven. So, it is not surprising that when our Lord chose to reveal his glory to the disciples by his transformation on Mount Tabor, he should have chosen to appear alongside Moses and Elijah, because the Law and the Prophets find their fulfilment in Christ (cf. Mt 17:3 and par.).
2:13-18. The mantle symbolizes the authority of its owner and, in this case, the fact that he possesses the prophetical spirit (cf. 1 Kings 19:19-21). Elisha uses it to repeat the prodigy previously worked by Elijah; but now he does so to cross towards the land of Israel, as the people once did on the orders of Joshua (cf. Josh 3:14-17).
On witnessing the prodigy worked by Elisha, the prophets acknowledge him as Elijah’s true heir (v. 15); but they want to make sure that it was not to some other place on earth that Elijah was taken, as popular thinking had it (cf. 1 Kings 18:12).
RSV
From: Matthew 6:1-18
An Upright Intention in Almsgiving, Prayer and Fasting
[2] “Thus, when you give alms, sound no trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by men. Truly, I say to you, they have their reward. [3] But when you give alms, do not let your left hand know what your right hand is doing, [4] so that your alms may be in secret; and your Father who sees in secret will reward you.
[5] “And when you pray, you must not be like the hypocrites; for they love to stand and pray in the synagogues and at the street corners, that they may be seen by men. Truly, I say to you, they have their reward. [6] But when you pray, go into your room and shut the door and pray to your Father who is in secret; and your Father who sees in secret will reward you.
[7] “And in praying do not heap up empty phrases as the Gentiles do; for they think that they will be heard for their many words. [8] Do not be like them, for your Father knows what you need before you ask Him. [9] Pray then like this: Our Father who art in Heaven, hallowed be Thy name. [10] Thy kingdom come, Thy will be done, on earth as it is in Heaven. [11] Give us this day our daily bread; [12] And forgive us our debts, as we also have forgiven our debtors; [13] And lead us not into temptation, but deliver us from evil. [14] For if you forgive men their trespasses, your Heavenly Father also will forgive you; [15] but if you do not forgive men their trespasses, neither will your Father forgive your trespasses.”
[16] “And when you fast, do not look dismal, like the hypocrites, for they disfigure their faces that their fasting may be seen by men. Truly, I say to you, they have their reward. [17] But when you fast, anoint your head and wash your face, [18] that your fasting may not be seen by men but by your Father who is in secret; and your Father who
sees in secret will reward you.”
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Commentary:
1-18. “Piety”, here, means good works (cf. note on Matthew 5:6). Our Lord is indicating the kind of spirit in which we should do acts of personal piety. Almsgiving, fasting and prayer were the basic forms taken by personal piety among the chosen people—which is why Jesus refers to these three subjects. With complete authority He teaches that true piety must be practised with an upright intention, in the presence of God and without any ostentation. Piety practised in this way implies exercising our faith in God who sees us—and also in the safe knowledge that He will reward those who are sincerely devout.
5-6. Following the teaching of Jesus, the Church has always taught us to pray even when we were infants. By saying “you” (singular) our Lord is stating quite unequivocally the need for personal prayer—relating as child to Father, alone with God.
Public prayer, for which Christ’s faithful assemble together, is something necessary and holy; but it should never displace obedience to this clear commandment of our Lord: “When you pray, go into your room and shut the door and pray to your Father”.
The Second Vatican Council reminds us of the teaching and practice of the Church in its liturgy, which is “the summit toward which the activity of the Church is directed; it is also the fount from which all her power flows [...]. The spiritual life, however, is not limited solely to participation in the liturgy. The Christian is indeed called to pray with others, but he must also enter into his bedroom to pray to his Father in secret; furthermore, according to the teaching of the Apostle, he must pray without ceasing (1 Thessalonians 5:17)” (”Sacrosanctum Concilium”, 10 and 12).
A soul who really puts his Christian faith into practice realizes that he needs frequently to get away and pray alone to his Father, God. Jesus, who gives us this teaching about prayer, practised it during His own life on earth: the holy Gospel reports that He often went apart to pray on His own: “At times He spent the whole night in an intimate conversation with His Father. The Apostles were filled with love when they saw Christ pray” ([St] J. Escriva, “Christ Is Passing By”, 119; cf. Matthew 14:23; Mark 1:35; Luke 5:16; etc.). The Apostles followed the Master’s example, and so we see Peter going up to the rooftop of the house to pray in private, and receiving a revelation (cf. Acts 10:9-16). “Our life of prayer should also be based on some moments that are dedicated exclusively to our conversation with God, moments of silent dialogue” (”ibid”, 119).
7-8. Jesus condemns the superstitious notion that long prayers are needed to attract God’s attention. True piety is not so much a matter of the amount of words as of the frequency and the love with which the Christian turns towards God in all the events, great or small, of his day. Vocal prayer is good, and necessary; but the words count only if they express our inner feelings.
9-13. The “Our Father” is, without any doubt, the most commented-on passage in all Sacred Scripture. Numerous great Church writers have left us commentaries full of poetry and wisdom. The early Christians, taught by the precepts of salvation, and following the divine commandment, centered their prayer on this sublime and simple form of words given them by Jesus. And the last Christians, too, will raise their hearts to say the “Our Father” for the last time when they are on the point of being taken to Heaven. In the meantime, from childhood to death, the “Our Father” is a prayer which fills us with hope and consolation. Jesus fully realized how helpful this prayer would be to us. We are grateful to Him for giving it to us, to the Apostles for passing it on to us and, in the case of most Christians, to our mothers for teaching it to us in our infancy. So important is the Lord’s Prayer that from apostolic times it has been used, along with the Creed, the Ten Commandments and the Sacraments, as the basis of Christian catechesis. Catechumens were introduced to the life of prayer by the “Our Father”, and our catechisms today use it for that purpose.
St. Augustine says that the Lord’s Prayer is so perfect that it sums up in a few words everything man needs to ask God for (cf. “Sermon”, 56). It is usually seen as being made up of an invocation and seven petitions—three to do with praise of God and four with the needs of men.
9. It is a source of great consolation to be able to call God “our Father”; Jesus, the Son of God, teaches men to invoke God as Father because we are indeed His children, and should feel towards Him in that way.
“The Lord [...] is not a tyrannical master or a rigid and implacable judge; He is our Father. He speaks to us about our lack of generosity, our sins, our mistakes; but He also does so in order to free us from them, to promise us His friendship and His love [...]. A child of God treats the Lord as his Father. He is not obsequious and servile, he is not merely formal and well-mannered; he is completely sincere and trusting” ([St] J. Escriva, “Christ Is Passing By”, 64).
“Hallowed by Thy name”: in the Bible a person’s “name” means the same as the person himself. Here the name of God means God Himself. Why pray that His name be hallowed, sanctified? We do not mean sanctification in the human sense—leaving evil behind and drawing closer to God—for God is Holiness Itself. God, rather, is sanctified when His holiness is acknowledged and honored by His creatures—which is what this first petition of the “Our Father” means (cf. “St. Pius Catechism”, IV, 10).
10. “Thy Kingdom come”: this brings up again the central idea of the Gospel of Jesus Christ—the coming of the Kingdom. The Kingdom of God is so identical with the life and work of Jesus Christ that the Gospel is referred to now as the Gospel of Jesus Christ, now as the Gospel of the Kingdom (Matthew 9:35). On the notion of the Kingdom of God see the commentary on Matthew 3:2 and 4:17. The coming of the Kingdom of God is the realization of God’s plan of salvation in the world. The Kingdom establishes itself in the first place in the core of man’s being, raising him up to share in God’s own inner life. This elevation has, as it were, two stages—the first, in this life, where it is brought about by grace; the second, definitive stage in eternal life, where man’s elevation to the supernatural level is fully completed. We for our part need to respond to God spontaneously, lovingly and trustingly.
“Thy will be done”: this third petition expresses two desires. The first is that man identify humbly and unconditionally with God’s will—abandonment in the arms of his Father God. The second that the will of God be fulfilled, that man cooperate with it in full freedom. For example, God’s will is to be found in the moral aspect of the divine law—but this law is not forced on man. One of the signs of the coming of the Kingdom is man’s loving fulfillment of God’s will. The second part of the petition, “on earth as it is in Heaven”, means that, just as the angels and saints in Heaven are fully at one with God’s will, so—we desire—should the same thing obtain on earth.
Our effort to do God’s will proves that we are sincere when we say the words, “Thy will be done.” For our Lord says, “Not every one who says to Me, `Lord, Lord’ shall enter the Kingdom of Heaven, but he who does the will of My Father who is in Heaven.” (Matthew 7:21). “Anyone, then, who sincerely repeats this petition, `Fiat voluntas tua’, must, at least in intention, have done this already” (St. Teresa of Avila, “Way of Perfection”, chapter 36).
11. In making this fourth petition, we are thinking primarily of our needs in this present life. The importance of this petition is that it declares that the material things we need in our lives are good and lawful. It gives a deep religious dimension to the support of life: what Christ’s disciple obtains through his own work is also something for which he should implore God—and he should receive it gratefully as a gift from God. God is our support in life: by asking God to support him and by realizing that it is God who is providing this support, the Christian avoids being worried about material needs. Jesus does not want us to pray for wealth or to be attached to material things, but to seek and make sober use of what meets our needs. Hence, in Matthew as well as in Luke (Luke 11:2), there is reference to having enough food for every day. This fourth petition, then, has to do with moderate use of food and material things—far from the extremes of opulence and misery, as God already taught in the Old Testament “Give me neither poverty nor riches; feed me with the food which is needful for me, lest I be full, and deny Thee, and say, `Who is the Lord?’ or lest I be poor, and steal, and profane the name of my God” (Proverbs 30:8).
The Fathers of the Church interpreted the bread asked for here not only as material food but also as referring to the Blessed Eucharist, without which our spirit cannot stay alive.
According to the “St. Pius V Catechism” (cf. IV, 13, 21) the Eucharist is called our daily bread because it is offered daily to God in the Holy Mass and because we should worthily receive it, every day if possible, as St. Ambrose advises: “If the bread is daily, why do you take it only once a year [...]? Receive daily what is of benefit to you daily! So live that you may deserve to receive it daily!” (”De Sacramentis”, V, 4).
12. “Debts”: clearly, here, in the sense of sin. In the Aramaic of Jesus’ time the same word was used for offense and debt. In this fifth petition, then, we admit that we are debtors because we have offended God. The Old Testament is full of references to man’s sinful condition. Even the “righteous” are sinners. Recognizing our sins is the first step in every conversion to God. It is not a question of recognizing that we have sinned in the past but of confessing our present sinful condition. Awareness of our sinfulness makes us realize our religious need to have recourse to the only One who can cure it. Hence the advantage of praying insistently, using the Lord’s Prayer to obtain God’s forgiveness time and again.
The second part of this petition is a serious call to forgive our fellow-men, for we cannot dare to ask God to forgive us if we are not ready to forgive others. The Christian needs to realize what this prayer implies: unwillingness to forgive others means that one is condemning oneself (see the notes on Matthew 5:23-24 and 18:21:21-35).
13. “And lead us not into temptation”: “We do not ask to be totally exempt from temptation, for human life is one continuous temptation (cf. Job 7:1). What, then, do we pray for in this petition? We pray that the divine assistance may not forsake us, lest having been deceived, or worsted, we should yield to temptation; and that the grace of God may be at hand to succor us when our strength fails, to refresh and invigorate us in our trials” (”St. Pius V Catechism”, IV, 15, 14).
In this petition of the “Our Father” we recognize that our human efforts alone do not take us very far in trying to cope with temptation, and that we need to have humble recourse to God, to get the strength we need. For, “God is strong enough to free you from everything and can do you more good than all the devils can do you harm. All that God decrees is that you confide in Him, that you draw near Him, that you trust Him and distrust yourself, and so be helped; and with this help you will defeat whatever hell brings against you. Never lose hold of this firm hope [...] even if the demons are legion and all kinds of severe temptations harass you. Lean upon Him, because if the Lord is not your support and your strength, then you will fall and you will be afraid of everything” (St. John of Avila, “Sermons, 9, First Sunday of Lent”).
“But deliver us from evil”: in this petition, which, in a way, sums up the previous petitions, we ask the Lord to free us from everything our enemy does to bring us down; we cannot be free of him unless God Himself free us, in response to our prayers.
This sentence can also be translated as “Deliver us from the Evil One”, that is to say, the devil, who is in the last analysis the author of all evils to which we are prone.
In making this request we can be sure that our prayer will be heard because Jesus Christ, when He was on the point of leaving this world, prayed to the Father for the salvation of all men: “I do not pray that Thou shouldst take them out of the world, but that Thou shouldst keep them from the evil one” (John 17:15).
14-15. In verses 14 and 15 St. Matthew gives us a sort of commentary of our Lord on the fifth petition of the “Our Father”.
A God who forgives is a wonderful God. But if God, who is thrice-holy, has mercy on the sinner, how much more ought we to forgive others—we sinners, who know from our own experience the wretchedness of sin. No one on earth is perfect. Just as God loves us, even though we have defects, and forgives us, we should love others, even though they have defects, and forgive them. If we wait to love people who have no defects, we shall never love anyone. If we wait until others mend their ways or apologize, we will scarcely ever forgive them. But then we ourselves will never be forgiven. “All right: that person has behaved badly towards you. But, haven’t you behaved worse towards God?” ([St] J. Escriva, “The Way”, 686).
Thus, forgiving those who have offended us makes us like our Father, God: “In loving our enemies there shines forth in us some likeness to God our Father, who, by the death of His Son, ransomed from everlasting perdition and reconciled to Himself the human race, which before was most unfriendly and hostile to Him” (”St. Pius V Catechism”, IV, 14, 19).
16-18. Starting from the traditional practice of fasting, our Lord tells us the spirit in which we should exercise mortification of our senses: we should do so without ostentation, avoiding praise, discreetly; that way Jesus’ words will not apply to us: “they have their reward”; it would have been a very bad deal. “The world admires only spectacular sacrifice, because it does not realize the value of sacrifice that is hidden and silent” ([St] J. Escriva, “The Way”, 185).
Liturgical Colour: Green.
| First reading |
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| 2 Kings 2:1,6-14 © |
| Responsorial Psalm |
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| Psalm 30(31):20,21,24 © |
| Gospel Acclamation | cf.Col3:16a,17 |
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| Or: | Jn14:23 |
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| Gospel |
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| Matthew 6:1-6,16-18 © |
| Matthew | |||
| English: Douay-Rheims | Latin: Vulgata Clementina | Greek NT: Byzantine/Majority Text (2000) | |
| Matthew 6 |
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| 1. | TAKE heed that you do not your justice before men, to be seen by them: otherwise you shall not have a reward of your Father who is in heaven. | Attendite ne justitiam vestram faciatis coram hominibus, ut videamini ab eis : alioquin mercedem non habebitis apud Patrem vestrum qui in cælis est. | προσεχετε την ελεημοσυνην υμων μη ποιειν εμπροσθεν των ανθρωπων προς το θεαθηναι αυτοις ει δε μηγε μισθον ουκ εχετε παρα τω πατρι υμων τω εν τοις ουρανοις |
| 2. | Therefore when thou dost an almsdeed, sound not a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may be honoured by men. Amen I say to you, they have received their reward. | Cum ergo facis eleemosynam, noli tuba canere ante te, sicut hypocritæ faciunt in synagogis, et in vicis, ut honorificentur ab hominibus. Amen dico vobis, receperunt mercedem suam. | οταν ουν ποιης ελεημοσυνην μη σαλπισης εμπροσθεν σου ωσπερ οι υποκριται ποιουσιν εν ταις συναγωγαις και εν ταις ρυμαις οπως δοξασθωσιν υπο των ανθρωπων αμην λεγω υμιν απεχουσιν τον μισθον αυτων |
| 3. | But when thou dost alms, let not thy left hand know what thy right hand doth. | Te autem faciente eleemosynam, nesciat sinistra tua quid faciat dextera tua : | σου δε ποιουντος ελεημοσυνην μη γνωτω η αριστερα σου τι ποιει η δεξια σου |
| 4. | That thy alms may be in secret, and thy Father who seeth in secret will repay thee. | ut sit eleemosyna tua in abscondito, et Pater tuus, qui videt in abscondito, reddet tibi. | οπως η σου η ελεημοσυνη εν τω κρυπτω και ο πατηρ σου ο βλεπων εν τω κρυπτω αυτος αποδωσει σοι εν τω φανερω |
| 5. | And when ye pray, you shall not be as the hypocrites, that love to stand and pray in the synagogues and corners of the streets, that they may be seen by men: Amen I say to you, they have received their reward. | Et cum oratis, non eritis sicut hypocritæ qui amant in synagogis et in angulis platearum stantes orare, ut videantur ab hominibus : amen dico vobis, receperunt mercedem suam. | και οταν προσευχη ουκ εση ωσπερ οι υποκριται οτι φιλουσιν εν ταις συναγωγαις και εν ταις γωνιαις των πλατειων εστωτες προσευχεσθαι οπως αν φανωσιν τοις ανθρωποις αμην λεγω υμιν οτι απεχουσιν τον μισθον αυτων |
| 6. | But thou when thou shalt pray, enter into thy chamber, and having shut the door, pray to thy Father in secret: and thy Father who seeth in secret will repay thee. | Tu autem cum oraveris, intra in cubiculum tuum, et clauso ostio, ora Patrem tuum in abscondito : et Pater tuus, qui videt in abscondito, reddet tibi. | συ δε οταν προσευχη εισελθε εις το ταμιειον σου και κλεισας την θυραν σου προσευξαι τω πατρι σου τω εν τω κρυπτω και ο πατηρ σου ο βλεπων εν τω κρυπτω αποδωσει σοι εν τω φανερω |
| [...] | |||
| 16. | And when you fast, be not as the hypocrites, sad. For they disfigure their faces, that they may appear unto men to fast. Amen I say to you, they have received their reward. | Cum autem jejunatis, nolite fieri sicut hypocritæ, tristes. Exterminant enim facies suas, ut appareant hominibus jejunantes. Amen dico vobis, quia receperunt mercedem suam. | οταν δε νηστευητε μη γινεσθε ωσπερ οι υποκριται σκυθρωποι αφανιζουσιν γαρ τα προσωπα αυτων οπως φανωσιν τοις ανθρωποις νηστευοντες αμην λεγω υμιν οτι απεχουσιν τον μισθον αυτων |
| 17. | But thou, when thou fastest anoint thy head, and wash thy face; | Tu autem, cum jejunas, unge caput tuum, et faciem tuam lava, | συ δε νηστευων αλειψαι σου την κεφαλην και το προσωπον σου νιψαι |
| 18. | That thou appear not to men to fast, but to thy Father who is in secret: and thy Father who seeth in secret, will repay thee. | ne videaris hominibus jejunans, sed Patri tuo, qui est in abscondito : et Pater tuus, qui videt in abscondito, reddet tibi. | οπως μη φανης τοις ανθρωποις νηστευων αλλα τω πατρι σου τω εν τω κρυπτω και ο πατηρ σου ο βλεπων εν τω κρυπτω αποδωσει σοι |
6:1
1. Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in Heaven.
GLOSS. (non occ.) Christ having now fulfilled the Law in respect of commandments, begins to fulfil it in respect of promises, that we may do God’s commandments for heavenly wages, not for the earthly which the Law held out. All earthly things are reduced to two main heads, viz. human glory, and abundance of earthly goods, both of which seem to be promised in the Law. Concerning the first is that spoken in Deuteronomy, The Lord shall make thee higher than all the nations who dwell on the face of the earth. (c. 28:1.) And in the same place it is added of earthly wealth, The Lord shall make thee abound in all good things. Therefore the Lord now forbids these two things, glory and wealth, to the attention of believers.
CHRYSOSTOM. (Hom. xix.) Yet be it known that the desire of fame is near a kin to virtue.
PSEUDO-CHRYSOSTOM. For when any thing truly glorious is done, there ostentation has its readiest occasion; so the Lord first shuts out all intention of seeking glory; as He knows that this is of all fleshly vices the most dangerous to man. The servants of the Devil are tormented by all kinds of vices; but it is the desire of empty glory that torments the servants of the Lord more than the servants of the Devil.
AUGUSTINE. (Prosper. Lib. Sentent. 318.) How great strength the love of human glory has, none feels, but he who has proclaimed war against it. For though it is easy for any not to wish for praise when it is denied him, it is difficult not to be pleased with it when it is offered.
CHRYSOSTOM. Observe how He has begun as it were describing some beast hard to be discerned, and ready to steal upon him who is not greatly on his guard against it; it enters in secretly, and carries off insensibly all those things that are within.
PSEUDO-CHRYSOSTOM. And therefore he enjoins this to be more carefully avoided, Take heed that ye do not your righteousness before men. It is our heart we must watch, for it is an invisible serpent that we have to guard against, which secretly enters in and seduces; but if the heart be pure into which the enemy has succeeded in entering in, the righteous man soon feels that he is prompted by a strange spirit; but if his heart were full of wickednesses, he does not readily perceive the suggestion of the Devil, and therefore He first taught us, Be not angry, Lust not, for that he who is under the yoke of these evils cannot attend to his own heart. But how can it be that we should not do our alms before men. Or if this may be, how can they be so done that we should not know of it. For if a poor man come before us in the presence of any one, how shall we be able to give him alms in secret? If we lead him aside, it must be seen that we shall give him. Observe then that He said not simply, Do not before men, but added, to be seen of them. He then who does righteousness not from this motive, even if he does it before the eyes of men, is not to be thought to be herein condemned; for he who does any thing for God’s sake, sees nothing in his heart but God, for whose sake he does it; as a workman has always before his eyes him who has entrusted him with the work to do.
GREGORY. (Mor. viii. 48.) If then we seek the fame of giving, we make even our public deeds to be hidden in His sight; for if herein we seek our own glory, then they are already cast out of His sight, even though there be many by whom they are yet unknown. It belongs only to the thoroughly perfect, to suffer their deeds to be seen, and to receive the praise of doing them in such sort that they are lifted up with no secret exultation; whereas they that are weak, because they cannot attain to this perfect contempt of their own fame, must needs hide those good deeds that they do.
AUGUSTINE. (Serm. in Mont. ii. 1.) In saying only, That ye be seen of men, without any addition, He seems to have forbidden that we should make that the end of our actions. For the Apostle who declared, If I yet pleased men, I should not be the servant of Christ; (Gal. 1:10.) says in another place, I please all men in all things. (1 Cor. 10:33.) This he did not that he might please men, but God, to the love of whom he desires to turn the hearts of men by pleasing them. As we should not think that he spoke absurdly, who should say. In this my pains in seeking a ship, it is not the ship I seek, but my country.
AUGUSTINE. (Serm. 54. 2.) He says this, that ye be seen of men, because there are some who so do their righteousness before men that themselves may not be seen, but that the works themselves may be seen, and their Father who is in heaven may be glorified; for they reckon not their own righteousness, but His, in the faith of whom they live.
AUGUSTINE. (Serm. in Mont. ii. 1.) That He adds, Otherwise ye shall not have your reward before your Father who is in heaven, signifies no more than that we ought to take heed that we seek not praise of men in reward of our works.
PSEUDO-CHRYSOSTOM. What shall you receive from God, who have given God nothing? What is done for God’s sake is given to God, and received by Him; but what is done because of men is cast to the winds. But what wisdom is it, to bestow our goods, to reap empty words, and to have despised the reward of God? Nay you deceive the very man for whose good word you look; for he thinks you do it for God’s sake, otherwise he would rather reproach than commend you. Yet must we think him only to have done his work because of men, who does it with his whole will and intention governed by the thought of them. But if an idle thought, seeking to be seen of men, mount up in any one’s heart, but is resisted by the understanding spirit, he is not thereupon to be condemned of man-pleasing; for that the thought came to him was the passion of the flesh, what he chose was the judgment of his soul.
6:2–4
2. Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward.
3. But when thou doest alms, let not thy left hand know what thy right hand doeth:
4. That thine alms may be in secret: and thy Father which seeth in secret Himself shall reward thee openly.
AUGUSTINE. (Serm. in Mont. ii. 2.) Above the Lord had spoken of righteousness in general. He now pursues it through its different parts.
PSEUDO-CHRYSOSTOM. (Hom. xv.) He opposes three chief virtues, alms, prayer, and fasting, to three evil things against which the Lord undertook the war of temptation. For He fought for us in the wilderness against gluttony; against covetousness on the mount; against false glory on the temple. It is alms that scatter abroad against covetousness which heaps up; fasting against gluttony which is its contrary; prayer against false glory, seeing that all other evil things come out of evil, this alone comes out of good; and therefore it is not overthrown but rather nourished of good, and has no remedy that may avail against it but prayer only.
AMBROSIASTER. (Comm. in Tim. 4, 8.) The sum of all Christian discipline is comprehended in mercy and piety, for which reason He begins with almsgiving.
PSEUDO-CHRYSOSTOM. The trumpet stands for every act or word that tends to a display of our works; for instance, to do alms if we know that some other person is looking on, or at the request of another, or to a person of such condition that he may make us return; and unless in such cases not to do them. Yea, even if in some secret place they are done with intent to be thought praiseworthy, then is the trumpet sounded.
AUGUSTINE. (ubi sup.) Thus what He says, Do not sound a trumpet before thee, refers to what He had said above, Take heed that ye do not your righteousness before men.
JEROME. He who sounds a trumpet before him when he does alms is a hypocrite. Whence he adds, as the hypocrites do.
ISIDORE. (Etym. x. ex Aug. Serm.) The name ‘hypocrite’ is derived from the appearance of those who in the shows are disguised in masks, variously coloured according to the character they represent, sometimes male, sometimes female, to impose on the spectators while they act in the games.
AUGUSTINE. (ubi sup.) As then the hypocrites, (a word meaning ‘one who feigns,’) as personating the characters of other men, act parts which are not naturally their own—for he who personates Agamemnon, is not really Agamemnon, but feigns to be so—so likewise in the Churches, whosoever in his whole conduct desires to seem what he is not, is a hypocrite; he feigns himself righteous and is not really so, seeing his only motive is praise of men.
GLOSS. (non occ.) In the words, in the streets and villages, he marks the public places which they selected; and in those, that they may receive honour of men, he marks their motive.
GREGORY. (Mor. xxxi. 13.) It should be known, that there are some who wear the dress of sanctity, and are not able to work out the merit of perfection, yet who must in no wise be numbered among the hypocrites, because it is one thing to sin from weakness, another from crafty affectation.
AUGUSTINE. (Serm. in Mont. ii. 2.) And such sinners receive from God the Scarcher of hearts none other reward than punishment of their deceitfulness; Verily I say unto you, they have their reward,
JEROME. A reward not of God, but of themselves, for they receive praise of men, for the sake of which it was that they practised their virtues.
AUGUSTINE. (ubi sup.) This refers to what He had said above, Otherwise ye shall have no reward of your Father which is in heaven; and He goes on to shew them that they should not do their alms as the hypocrites, but teaches them how they should do them.
CHRYSOSTOM. Let not thy left hand know what thy right hand doeth, is said as an extreme expression, as much as to say, If it were possible, that you should not know yourself, and that your very hands should be hid from your sight, that is what you should most strive after.
PSEUDO-CHRYSOSTOM. The Apostles in the book of the Constitutions, interpret thus; The right hand is the Christian people which is at Christ’s right hand; the left hand is all the people who are on His left hand. He means then, that when a Christian does alms, the unbeliever should not see it.
AUGUSTINE. (ubi sup.) But according to this interpretation, it will be no fault to have a respect to pleasing the faithful; and yet we are forbidden to propose as the end of any good work the pleasing of any kind of men. Yet if you would have men to imitate your actions which may be pleasing to them, they must be done before unbelievers as well as believers. If again, according to another interpretation, we take the left hand to mean our enemy, and that our enemy should not know when we do our alms, why did the Lord Himself mercifully heal men when the Jews were standing round Him? And how too must we deal with our enemy himself according to that precept, If thy enemy hunger, feed him. (Prov. 25:21.) A third interpretation is ridiculous; that the left hand signifies the wife, and that because women are wont to be more close in the matter of expense out of the family purse, therefore the charities of the husband should be secret from the wife, for the avoiding of domestic strife. But this command is addressed to women as well as to men, what then is the left hand, from which women are bid to conceal their alms? Is the husband also the left hand of the wife? And when it is commanded such that they enrich each other with good works, it is clear that they ought not to hide their good deeds; nor is a theft to be committed to do God service. But if in any case something must needs be done covertly, from respect to the weakness of the other, though it is not unlawful, yet that we cannot suppose the wife to be intended by the left hand here is clear from the purport of the whole paragraph; no, not even such an one as he might well call left. But that which is blamed in hypocrites, namely, that they seek praise of men, this you are forbid to do; the left hand therefore seems to signify the delight in men’s praise; the right hand denotes the purpose of fulfilling the divine commands. Whenever then a desire to gain honour from men mingles itself with the conscience of him that does alms, it is then the left hand knowing what the right hand, the right conscience, does. Let not the left hand know, therefore, what the right hand doeth, means, let not the desire of men’s praise mingle with your conscience. But our Lord does yet more strongly forbid the left hand alone to work in us, than its mingling in the works of the right hand. The intent with which He said all this is shewn in that He adds, that your alms may be in secret; that is, in that your good conscience only, which human eye cannot see, nor words discover, though many things are said falsely of many. But your good conscience itself is enough for you towards deserving your reward, if you look for your reward from Him who alone can see your conscience. This is that He adds, And your Father which seeth in secret shall reward you. Many Latin copies have, openlya.
PSEUDO-CHRYSOSTOM. For it is impossible that God should leave in obscurity any good work of man; but He makes it manifest in this world, and glorifies it in the next world, because it is the glory of God; as likewise the Devil manifests evil, in which is shewn the strength of his great wickedness. But God properly makes public every good deed only in that world the goods of which are not common to the righteous and the wicked; therefore to whomsoever God shall there shew favour, it will be manifest that it was as reward of his righteousness. But the reward of virtue is not manifested in this world, in which both bad and good are alike in their fortunes.
AUGUSTINE. But in the Greek copies, which are earlier, we have not the word openly.
CHRYSOSTOM. If therefore you desire spectators of your good deeds, behold you have not merely Angels and Archangels, but the God of the universe.
6:5–6
5. And when thou prayest, thou shalt not be as the hypocrites are; for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.
6. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.
PSEUDO-CHRYSOSTOM. (non occ.) Solomon says, Before prayer, prepare thy soul. (Ecclus. 18:23.) This he does who comes to prayer doing alms; for good works stir up the faith of the heart, and give the soul confidence in prayer to God. Alms then are a preparation for prayer, and therefore the Lord after speaking of alms proceeds accordingly to instruct us concerning prayer.
AUGUSTINE. (Serm. in Mont. ii. 3.) He does not now bid us pray, but instructs us how we should pray; as above He did not command us to do alms, but shewed the manner of doing them.
PSEUDO-CHRYSOSTOM. Prayer is as it were a spiritual tribute which the soul offers of its own bowels. Wherefore the more glorious it is, the more watchfully ought we to guard that it is not made vile by being done to be seen of men.
CHRYSOSTOM. He calls them hypocrites, because feigning that they are praying to God, they are looking round to men; and, He adds, they love to pray in the synagogues.
PSEUDO-CHRYSOSTOM. But I suppose that it is not the place that the Lord here refers to, but the motive of him that prays; for it is praiseworthy to pray in the congregation of the faithful, as it is said, In your Churches bless ye God. (Ps. 68:26.) Whoever then so prays as to be seen of men does not look to God but to man, and so far as his purpose is concerned he prays in the synagogue. But he, whose mind in prayer is wholly fixed on God, though he pray in the synagogue, yet seems to pray with himself in secret. In the corners of the streets, namely, that they may seem to be praying retiredly; and thus earn a twofold praise, both that they pray, and that they pray in retirement.
GLOSS. (ord.) Or, the corners of the streets, are the places where one way crosses another, and makes four cross-ways.
PSEUDO-CHRYSOSTOM. He forbids us to pray in an assembly with the intent of being seen of that assembly, as He adds, that they may be seen of men. He that prays therefore should do nothing singular that might attract notice; as crying out, striking his breast, or reaching forth his hands.
AUGUSTINE. (ubi sup.) Not that the mere being seen of men is an impiety, but the doing this, in order to be seen of men.
CHRYSOSTOM. It is a good thing to be drawn away from the thought of empty glory, but especially in prayer. For our thoughts are apt to stray of themselves; if then we address ourselves to prayer with this disease upon us, how shall we understand those things that are said by us?
AUGUSTINE. (ubi sup.) The privity of other men is to be so far shunned by us, as it leads us to do any thing with this mind that we look for the fruit of their applause.
PSEUDO-CHRYSOSTOM. Verily I say unto you, they have received their reward, for every man where he sows there he reaps, therefore they who pray because of men, not because of God, receive praise of men, not of God.
CHRYSOSTOM. He says, have received, because God was ready to give them that reward which comes from Himself, but they prefer rather that which comes from men. He then goes on to teach how we should pray.
JEROME. This if taken in its plain sense teaches the hearer to shun all desire of vain honour in praying.
PSEUDO-CHRYSOSTOM. That none should be there present save he only who is praying, for a witness impedes rather than forwards prayer.
CYPRIAN. (Tr. vii. 2.) The Lord has bid us in His instructions to pray secretly in remote and withdrawn places, as best suited to faith; that we may be assured that God who is present every where hears and sees all, and in the fulness of His Majesty penetrates even hidden places.
PSEUDO-CHRYSOSTOM. We may also understand by the door of the chamber, the mouth of the body; so that we should not pray to God with loudness of tone, but with silent heart, for three reasons. First, because God is not to be gained by vehement crying, but by a right conscience, seeing He is a hearer of the heart; secondly, because none but thyself and God should be privy to your secret prayers; thirdly, because if you pray aloud, you hinder any other from praying near you.
CASSIAN. (Collat. ix. 35.) Also we should observe close silence in our prayers, that our enemies, who are ever most watchful to ensnare us at that time, may not know the purport of our petition.
AUGUSTINE. (ubi sup.) Or, by our chambers are to be understood our hearts, of which it is spoken in the fourth Psalm; (Ps 4:4.) What things ye utter in your hearts, and wherewith ye are pricked in your chambers. The door is the bodily senses; without are all worldly things, which, enter into our thoughts through the senses, and that crowd of vain imaginings which beset us in prayer.
CYPRIAN. (Tr. vii. 20.) What insensibility is it to be snatched wandering off by light and profane imaginings, when you are presenting your entreaty to the Lord, as if there were aught else you ought rather to consider than that your converse is with God! How can you claim of God to attend to you, when you do not attend to yourself? This is altogether to make no provision against the enemy; this is when praying to God, to offend God’s Majesty by the neglectfulness of your prayer.
AUGUSTINE. (ubi sup.) The door then must be shut, that is, we must resist the bodily sense, that we may address our Father in such spiritual prayer as is made in the inmost spirit, where we pray to Him truly in secret.
REMIGIUS. Let it be enough for you that He alone know your petitions, who knows the secrets of all hearts; for He Who sees all things, the same shall listen to you.
CHRYSOSTOM. He said not ‘shall freely give thee,’ but, shall reward thee; thus He constitutes Himself your debtor.
6:16
16. Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward.
PSEUDO-CHRYSOSTOM. Forasmuch as that prayer which is offered in a humble spirit and contrite heart, shews a mind already strong and disciplined; whereas he who is sunk in self-indulgence cannot have a humble spirit and contrite heart; it is plain that without fasting prayer must be faint and feeble; therefore, when any would pray for any need in which they might be, they joined fasting with prayer, because it is an aid thereof. Accordingly the Lord, after His doctrine respecting prayer, adds doctrine concerning fasting, saying, When ye fast, be not ye as the hypocrites, of sad countenance. The Lord knew that vanity may spring from every good thing, and therefore bids us root out the bramble of vain-gloriousness which springs in the good soil, that it choke not the fruit of fasting. For though it cannot be that fasting should not be discovered in any one, yet is it better that fasting should shew you, than that you should shew your fasting. But it is impossible that any in fasting should be gay, therefore He said not, Be not sad, but Be not made sad; for they who discover themselves by any false displays of their affliction, they are not sad, but make themselves; but he who is naturally sad in consequence of continued fasting, does not make himself sad, but is so.
JEROME. The word exterminare, so often used in the ecclesiastical Scriptures through a blunder of the translators, has a quite different meaning from that in which it is commonly understood. It is properly said of exiles who are sent beyond the boundary of their country. Instead of this word, it would seem better to use the word demoliri, ‘to destroy,’ in translating the Greek ἀφανίζειν. The hypocrite destroys his face, in order that he may feign sorrow, and with a heart full of joy wears sorrow in his countenance.
GREGORY. (Mor. viii. 44.) For by the pale countenance, the trembling limbs, and the bursting sighs, and by all so great toil and trouble, nothing is in the mind but the esteem of men.
LEO. (Serm. in Epiph. iv. 5.) But that fasting is not pure, that comes not of reasons of continence, but of the arts of deceit.
PSEUDO-CHRYSOSTOM. If then he who fasts, and makes himself of sad countenance, is a hypocrite, how much more wicked is he who does not fast, yet assumes a fictitious paleness of face as a token of fasting.
AUGUSTINE. (Serm. in Mont. ii. 12.) On this paragraph it is to be specially noted, that not only in outward splendor and pomp, but even in the dress of sorrow and mourning, is there room for display, and that the more dangerous, inasmuch as it deceives under the name of God’s services. For he who by inordinate pains taken with his person, or his apparel, or by the glitter of his other equipage, is distinguished, is easily proved by these very circumstances to be a follower of the pomps of this world, and no man is deceived by any semblance of a feigned sanctity in him. But when any one in the profession of Christianity draws men’s eyes upon him by unwonted beggary and slovenliness in dress, if this be voluntary and not compulsory, then by his other conduct may be seen whether he does this to be seen of men, or from contempt of the refinements of dress.
REMIGIUS. The reward of the hypocrites’ fast is shewn, when it is added, That they may seem to men to fast; verily I say unto you, They have their reward; that is, that reward for which they looked.
6:17–18
17. But thou, when thou fastest, anoint thine head, and wash thy face;
18. That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.
GLOSS. (ap. Anselm.) The Lord having taught us what we ought not to do, now proceeds to teach us what we ought to do, saying, When thou fastest, anoint thy head, and wash thy face.
AUGUSTINE. (ubi sup.) A question is here wont to be raised; for none surely would literally enjoin, that, as we wash our faces from daily habit, so we should have our heads anointed when we fast; a thing which all allow to be most disgraceful.
PSEUDO-CHRYSOSTOM. Also if He bade us not to be of sad countenance that we might not seem to men to fast, yet if anointing of the head and washing of the face are always observed in fasting, they will become tokens of fasting.
JEROME. But He speaks in accordance with the manners of the province of Palestine, where it is the custom on festival days to anoint the head. What He enjoins then is, that when we are fasting we should wear the appearance of joy and gladness.
PSEUDO-CHRYSOSTOM. Therefore the simple interpretation of this is, that is added as an hyperbolical explanation of the command; as though He had said, Yea, so far should ye be from any display of your fasting, that if it might be (which yet it may not be) so done, ye should even do such things as are tokens of luxury and feasting.
CHRYSOSTOM. (Hom. xx.) In almsgiving indeed, He did not say simply, ‘Do not your alms before men,’ but added, ‘to be seen of them.’ But in fasting and prayer He added nothing of this sort; because alms cannot be so done as to be altogether hid, fasting and prayer can be so done. The contempt of men’s praise is no small fruit, for thereby we are freed from the heavy slavery of human opinion, and become properly workers of virtue, loving it for itself and not for others. For as we esteem it an affront if we are loved not for ourselves but for others’ sake, so ought we not to follow virtue on the account of these men, nor to obey God for men’s sake but for His own. Therefore it follows here, But to thy Father which seeth in secret.
GLOSS. (ord.) That is, to thy heavenly Father, who is unseen, or who dwells in the heart through faith. He fasts to God who affliets himself for the love of God, and bestows on others what he denies himself.
REMIGIUS. For it is enough for you that He who sees your conscience should be your rewarder.
PSEUDO-CHRYSOSTOM. Spiritually interpreted—the face may be understood to mean the mental conscience. And as in the eyes of man a fair face has grace, so in the eyes of God a pure conscience has favour. This face the hypocrites, fasting on man’s account, disfigure, seeking thereby to cheat both God and man; for the conscience of the sinner is always wounded. If then you have cast out all wickedness from your heart, you have washed your conscience, and fast well.
LEO. (Serm. in Quadr. vi. 2.) Fasting ought to be fulfilled not in abstinence of food only, but much more in cutting off vices. For when we submit ourselves to that discipline in order to withdraw that which is the nurse of carnal desires, there is no sort of good conscience more to be sought than that we should keep ourselves sober from unjust will, and abstinent from dishonourable action. This is an act of religion from which the sick are not excluded, seeing integrity of heart may be found in an infirm body.
PSEUDO-CHRYSOSTOM. Spiritually again, thy head denotes Christ. Give the thirsty drink and feed the hungry, and therein you have anointed your head, that is, Christ, who cries out in the Gospel, In that ye have done this to one of the least of these my brethren, ye have done it to me. (Mat. 25:40.)
GREGORY. (Hom. in Ev. xvi. 6.) For God approves that fasting, which before His eyes opens the hands of alms. This then that you deny yourself, bestow on another, that wherein your flesh is afflicted, that of your needy neighbour may be refreshed.
AUGUSTINE. (ubi sup.) Or; by the head we rightly understand the reason, because it is preeminent in the soul, and rules the other members of the man. Now anointing the head has some reference to rejoicing. Let him therefore joy within himself because of his fasting, who in fasting turns himself from doing the will of the world, that he may be subject to Christ.
GLOSS. (ord.) Behold how every thing in the New Testament is not to be taken literally. It were ridiculous to be smeared with oil when fasting; but it is behoveful for the mind to be anointed with the spirit of His love, in whose sufferings we ought to partake by afflicting ourselves.
PSEUDO-CHRYSOSTOM. And truly we ought to wash our face, but to anoint, and not to wash, our head. For as long as we are in the body, our conscience is foul with sin. But Christ who is our head has done no sin.
Catena Aurea Matthew 6
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We thank you, God our Father, for those who have responded to your call to priestly ministry.
Accept this prayer we offer on their behalf: Fill your priests with the sure knowledge of your love.
Open their hearts to the power and consolation of the Holy Spirit.
Lead them to new depths of union with your Son.
Increase in them profound faith in the Sacraments they celebrate as they nourish, strengthen and heal us.
Lord Jesus Christ, grant that these, your priests, may inspire us to strive for holiness by the power of their example, as men of prayer who ponder your word and follow your will.
O Mary, Mother of Christ and our mother, guard with your maternal care these chosen ones, so dear to the Heart of your Son.
Intercede for our priests, that offering the Sacrifice of your Son, they may be conformed more each day to the image of your Son, our Lord and Savior, Jesus Christ. Amen.
Saint John Vianney, universal patron of priests, pray for us and our priests
This icon shows Jesus Christ, our eternal high priest.
The gold pelican over His heart represents self-sacrifice.
The border contains an altar and grapevines, representing the Mass, and icons of Melchizedek and St. Jean-Baptiste Vianney.
Melchizedek: king of righteousness (left icon) was priest and king of Jerusalem. He blessed Abraham and has been considered an ideal priest-king.
St. Jean-Baptiste Vianney is the patron saint of parish priests.
1. Sign of the Cross: In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
2. The Apostles Creed: I BELIEVE in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God, the Father Almighty; from there He shall come to judge the living and the dead.
I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.
3. The Lord's Prayer: OUR Father, who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.
4. (3) Hail Mary: HAIL Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and in the hour of our death. Amen. (Three times)
5. Glory Be: GLORY be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.
6. Fatima Prayer: Oh, my Jesus, forgive us our sins, save us from the fires of hell, lead all souls to heaven, especially those in most need of your mercy.
Announce each mystery, then say 1 Our Father, 10 Hail Marys, 1 Glory Be and 1 Fatima prayer. Repeat the process with each mystery.
End with the Hail Holy Queen:
Hail, Holy Queen, Mother of Mercy, our life, our sweetness and our hope! To thee do we cry, poor banished children of Eve! To thee do we send up our sighs, mourning and weeping in this vale of tears! Turn then, most gracious advocate, thine eyes of mercy towards us; and after this, our exile, show unto us the blessed fruit of thy womb, Jesus!
O clement, O loving, O sweet Virgin Mary! Pray for us, O holy Mother of God, that we may be made worthy of the promises of Christ.
Final step -- The Sign of the Cross
The Mysteries of the Rosary By tradition, Catholics meditate on these Mysteries during prayers of the Rosary. The biblical references follow each of the Mysteries below.
The Glorious Mysteries
(Wednesdays and Sundays)
1.The Resurrection (Matthew 28:1-8, Mark 16:1-18, Luke 24:1-12, John 20:1-29) [Spiritual fruit - Faith]
2. The Ascension (Mark 16:19-20, Luke 24:50-53, Acts 1:6-11) [Spiritual fruit - Christian Hope]
3. The Descent of the Holy Spirit (Acts 2:1-13) [Spiritual fruit - Gifts of the Holy Spirit]
4. The Assumption [Spiritual fruit - To Jesus through Mary]
5. The Coronation [Spiritual fruit - Grace of Final Perseverance]
St. Michael the Archangel
~ PRAYER ~
St. Michael, the Archangel, defend us in battle
Be our protection against the wickedness
and snares of the devil;
May God rebuke him, we humbly pray,
and do thou, O Prince of the heavenly host,
by the power of God,
Cast into hell Satan and all the evil spirits
who prowl through the world seeking the ruin of souls.
Amen
+
The devotion consists in the divine worship of the human heart of Christ, which is united to His divinity and which is a symbol of His love for us. The aim of the devotion is to make our Lord king over our hearts by prompting them to return love to Him (especially through an act of consecration by which we offer to the Heart of Jesus both ourselves and all that belongs to us) and to make reparation for our ingratitude to God.
INVOCATION
O Heart of love, I put all my trust in Thee; for I fear all things from my own weakness, but I hope for all things from Thy goodness.
Saint Margaret Mary Alacoque
PRAYER TO THE SACRED HEART
Devotion to the Sacred Heart was the characteristic note of the piety of Saint Gertrude the Great (1256-1302), Benedictine nun and renowned mystic. She was, in fact, the first great exponent of devotion to the Sacred Heart. In our efforts to honor the Heart of Jesus we have this prayer as a model for our own:
Hail! O Sacred Heart of Jesus, living and quickening source of eternal life, infinite treasure of the Divinity, and burning furnace of divine love. Thou art my refuge and my sanctuary, 0 my amiable Savior. Consume my heart with that burning fire with which Thine is ever inflamed. Pour down on my soul those graces which flow from Thy love, and let my heart be so united with Thine, that our wills may be one, and mine in all things be conformed to Thine. May Thy divine will be equally the standard and rule of all my desires and of all my actions. Amen.
Saint Gertrude
FOR THE CHURCH
O most holy Heart of Jesus, shower Thy blessings in abundant measure upon Thy holy Church, upon the Supreme Pontiff and upon all the clergy; to the just grant perseverance; convert sinners; enlighten unbelievers; bless our relations, friends and benefactors; assist the dying; deliver the holy souls in purgatory; and extend over all hearts the sweet empire of Thy love. Amen.
A PRAYER OF TRUST
O God, who didst in wondrous manner reveal to the virgin, Margaret Mary, the unsearchable riches of Thy Heart, grant that loving Thee, after her example, in all things and above all things, we may in Thy Heart find our abiding home.
Roman Missal
ACT OF LOVE
Reveal Thy Sacred Heart to me, O Jesus, and show me Its attractions. Unite me to It for ever. Grant that all my aspirations and all the beats of my heart, which cease not even while I sleep, may be a testimonial to Thee of my love for Thee and may say to Thee: Yes, Lord, I am all Thine;
pledge of my allegiance to Thee rests ever in my heart will never cease to be there. Do Thou accept the slight amount of good that I do and be graciously pleased to repair all m] wrong-doing; so that I may be able to bless Thee in time and in eternity. Amen.
Cardinal Merry del Val
MEMORARE TO THE SACRED HEART
Remember, O most sweet Jesus, that no one who has had recourse to Thy Sacred Heart, implored its help, or sought its mercy was ever abandoned. Encouraged with confidence, O tenderest of hearts, we present ourselves before Thee, crushed beneath the weight of our sins. In our misery, O Sacred Heart of Jesus, despise not our simple prayers, but mercifully grant our requests. Amen.
Prayer Source: Prayer Book, The by Reverend John P. O'Connell, M.A., S.T.D. and Jex Martin, M.A., The Catholic Press, Inc., Chicago, Illinois, 1954
Only for Love: The Sacred Heart and the Priesthood [Catholic Caucus]
Catholic Word of the Day: LITANY OF THE SACRED HEART, 10-19-09
Devotion to the Sacred Heart of Jesus
Devotion to the Sacred Heart Today
The Biblical Foundation of Devotion to the Sacred Heart of Jesus [Ecumenical]
Heart to Heart (Sacred Heart of Jesus Devotion) [St. Margaret Mary Alacoque]
(June) The Month of the Sacred Heart {Catholic/Orthodox Caucus]
First Friday Devotion to the Sacred Heart of Jesus [St. Margaret Mary Alacoque]
The Heart of the World (On the Sacred Heart of Jesus) (Catholic Caucus)
The Sacred Heart Is The Holy Eucharist(Catholic Caucus)
The Origin of the Sacred Heart Badge
Importance of Devotion to the Sacred Heart
An Awesome Homily on the Solemnity of the Sacred Heart of Jesus by Father Edmond Kline
Catholic Prayer and Devotion: June the Month of the Sacred Heart
Catholic Devotions: Sacred Heart of Jesus
Pope Urges Jesuits to Spread Sacred Heart Devotion
Homilies preached by Father Altier on the Feast of the Sacred Heart
Catholic Meditation and Devotion: The Sacred Heart of Jesus
Daily Recomendation to the Sacred Heart of Jesus powerful prayer!
The Sacred Heart and the Eucharist
The Love of the Sacred Heart
On the Sacred Heart - "We Adore God's Love of Humanity"
HAURIETIS AQUAS (On Devotion To The Sacred Heart) - Encyclical by Pope Pius XII
Solemnity Most Sacred Heart of Jesus and Immaculate Heart of Mary
Sacred Heart a Feast of God's Love, Says John Paul II
The Sacred Heart of Jesus: Symbol of Combativity and the Restoration of Christendom
Devotion to the Sacred Heart of Jesus-The Early Church, Middle Ages up to St. Margaret Mary
See this Heart
‘God Will Act and Will Reign’
About Devotion To The Sacred Heart:The Story Of Saint Margaret Mary Alacoque
Rediscover Feast of Sacred Heart, John Paul II Tells Youth
"Behold this Heart which has loved men so much, and yet men do not want to love Me in return. Through you My divine Heart wishes to spread its love everywhere on earth."
- Jesus to Saint Margaret Mary
Our Lord also made 12 promises to St. Margaret Mary for those that are devoted to His Sacred Heart.
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