Skip to comments.Catholic Caucus: Daily Mass Readings, 06-27-20, OM, St. Cyril of Alexandria, Bishop and Doctor of the Church
Posted on 06/26/2020 10:32:38 PM PDT by Salvation
The Lord has consumed without pity
all the dwellings of Jacob;
He has torn down in his anger
the fortresses of daughter Judah;
He has brought to the ground in dishonor
her king and her princes.
On the ground in silence sit
the old men of daughter Zion;
They strew dust on their heads
and gird themselves with sackcloth;
The maidens of Jerusalem
bow their heads to the ground.
Worn out from weeping are my eyes,
within me all is in ferment;
My gall is poured out on the ground
because of the downfall of the daughter of my people,
As child and infant faint away
in the open spaces of the town.
In vain they ask their mothers,
Where is the grain?
As they faint away like the wounded
in the streets of the city,
And breathe their last
in their mothers arms.
To what can I liken or compare you,
O daughter Jerusalem?
What example can I show you for your comfort,
virgin daughter Zion?
For great as the sea is your downfall;
who can heal you?
Your prophets had for you
false and specious visions;
They did not lay bare your guilt,
to avert your fate;
They beheld for you in vision
false and misleading portents.
Cry out to the Lord;
moan, O daughter Zion!
Let your tears flow like a torrent
day and night;
Let there be no respite for you,
no repose for your eyes.
Rise up, shrill in the night,
at the beginning of every watch;
Pour out your heart like water
in the presence of the Lord;
Lift up your hands to him
for the lives of your little ones
Who faint from hunger
at the corner of every street.
R. (19b) Lord, forget not the souls of your poor ones.
Why, O God, have you cast us off forever?
Why does your anger smolder against the sheep of your pasture?
Remember your flock which you built up of old,
the tribe you redeemed as your inheritance,
Mount Zion, where you took up your abode.
R. Lord, forget not the souls of your poor ones.
Turn your steps toward the utter ruins;
toward all the damage the enemy has done in the sanctuary.
Your foes roar triumphantly in your shrine;
they have set up their tokens of victory.
They are like men coming up with axes to a clump of trees.
R. Lord, forget not the souls of your poor ones.
With chisel and hammer they hack at all the paneling of the sanctuary.
They set your sanctuary on fire;
the place where your name abides they have razed and profaned.
R. Lord, forget not the souls of your poor ones.
Look to your covenant,
for the hiding places in the land and the plains are full of violence.
May the humble not retire in confusion;
may the afflicted and the poor praise your name.
R. Lord, forget not the souls of your poor ones.
R. Alleluia, alleluia.
Christ took away our infirmities
and bore our diseases.
R. Alleluia, alleluia.
When Jesus entered Capernaum,
a centurion approached him and appealed to him, saying,
Lord, my servant is lying at home paralyzed, suffering dreadfully.
He said to him, I will come and cure him.
The centurion said in reply,
Lord, I am not worthy to have you enter under my roof;
only say the word and my servant will be healed.
For I too am a man subject to authority,
with soldiers subject to me.
And I say to one, Go, and he goes;
and to another, Come here, and he comes;
and to my slave, Do this, and he does it.
When Jesus heard this, he was amazed and said to those following him,
Amen, I say to you, in no one in Israel have I found such faith.
I say to you, many will come from the east and the west,
and will recline with Abraham, Isaac, and Jacob
at the banquet in the Kingdom of heaven,
but the children of the Kingdom
will be driven out into the outer darkness,
where there will be wailing and grinding of teeth.
And Jesus said to the centurion,
You may go; as you have believed, let it be done for you.
And at that very hour his servant was healed.
Jesus entered the house of Peter,
and saw his mother-in-law lying in bed with a fever.
He touched her hand, the fever left her,
and she rose and waited on him.
When it was evening, they brought him many
who were possessed by demons,
and he drove out the spirits by a word and cured all the sick,
to fulfill what had been said by Isaiah the prophet:
He took away our infirmities and bore our diseases.
For the readings of the Optional Memorial of Saint Cyril of Alexandria, please go here.
KEYWORDS: catholic; mt8; ordinarytime; prayer; saints;
From: Lamentations 2:2, 10-14, 18-19
Second lament: Zion’s misfortunes and their causes
 The elders of the daughter of Zion
sit on the ground in silence;
they have cast dust on their heads
and put on sackcloth;
the maidens of Jerusalem
have bowed their heads to the ground.
 My eyes are spent with weeping;
my soul is in tumult:
my heart is poured out in grief
because of the destruction of the daughter of my people,
because infants and babes faint
in the streets of the city.
 They cry to their mothers.
“Where is bread and wine?”
as they faint like wounded men
in the streets of the city.
as their life is poured out
on their mothers’ bosom.
 What can I say for you, to what compare you,
O daughter of Jerusalem?
What can I liken to you, that I may comfort you,
O virgin daughter of Zion?
For vast as the sea is your ruin;
Who can restore you?
 Your prophets have seen for you
false and deceptive visions;
they have not exposed your iniquity
to restore your fortunes,
but have seen for you oracles
false and misleading.
 Cry aloud to the Lord!
O daughter of Zion!
Let tears stream down like a torrent
day and night!
Give yourself no rest,
your eyes no respite!
 Arise, cry out in the night,
at the beginning of the watches!
Pour out your heart like water
before the presence of the Lord!
Lift your hands to him
for the lives of your children,
who faint for hunger
at the head of every street.
2:1-22. The second lamentation begins and ends with explicit references to the main reason for all Zion’s misfortunes — the anger of God (vv 1 and 22), that is, his just indignation at the sins of the people. However, the main body of the poem is a meditation containing reflections on the prospects of conversion. St Thomas points out that there are two parts to the poem: “In the first part of the poem, the disgrace of the destruction is lamented (vv. 1-7); in the second part, the grace of God’s mercy is implored” (Postilla super Threnos, 2).
The poem begins by describing the fall of Jerusalem (vv. 1-9). Using bold imagery, the author describes the defeat of the Jews and the destruction of the temple as something done not so much by the Chaldeans as by the Lord himself, who became “like an enemy” to Israel (v. 5), rejected the temple and its rites (vv. 6-7), and deprived the city of its defences (vv. 8-9). It then goes on to show the reader just how things were in the city at the time — no law, no princes, no prophets (v. 9), no food (vv. 11-12), nothing but silence and weeping (vv. 10-11). Such being the scene, the inspired writer reproaches Jerusalem on a number of counts (vv.
13-19) — the apathy of its prophets (v. 14), the city’s failure to turn back to God; it has become the object of jeers and mockery. But it must not stay like that; it must be converted to the Lord, by making anguished prayer (vv. 18-19) prayer like that of the sacred writer (vv. 20-22) which stresses that Israel is still the Lord’s chosen people.
Jerusalem’s plight, then, is a punishment from God. Still, the severest reproach of all is that addressed to the prophets. The false prophets lulled the people into a false sense of security instead of calling them to conversion (v. 14); as Olympiodorus glosses the text, “they do not tell you the truth by which you would recognize your sins and repent [...]. On the contrary, they read you false prophecies and use vain arguments to drive you further from God” (Fragmenta in Lamentationes, 2, 14). On the other hand, the true word of God has been borne out: it is not surprising that v. 17 should be quoted when reminding Church pastors of their responsibilities: “The good pastor should know when to keep silent through discretion and when it is important to speak, so that he will never speak of what should not be said nor fail to speak when it must be said. As indiscreet speech can lead to sin; imprudent silence can leave those who were in need of
teaching to wallow in their sin. It often happens that imprudent pastors are afraid to tell the truth openly because they fear that they will lose the respect of their people. The pastor who is afraid to tell his people the truth turns his back on them by his silence. He builds a wall for the house of Israel, to keep out those who would destroy the flock; but when the people have sinned, as is said elsewhere in Scripture: Your prophets have seen for you false and deceptive visions; they have not exposed your iniquity to restore your fortunes (Lam 2:14)” (St Gregory the Great, Regula pastoralis, 2, 4).
From: Matthew 8:5-17
The Centurion’s Faith
A Number of Cures
5-11. “Centurion”: an officer of the Roman army in control of one hundred men. This man’s faith is still an example to us. At the solemn moment when a Christian is about to receive Jesus in the Blessed Sacrament, the Church’s liturgy places on his lips and in his heart these words of the centurion, to enliven his faith: Lord, I am not worthy...”.
The Jews of this time regarded any Jew who entered a Gentile’s house as contracting legal impurity (cf. John 19:28; Acts 11:2-3). This centurion has the deference not to place Jesus in an embarrassing position in the eyes of His fellow Israelites. He shows that he is convinced that Jesus has the power over disease and illness; he suggests that if Jesus just says the word, He will do what is needed without having actually to visit the house; he is reasoning, in a simple, logical way, on the basis of his own professional experience. Jesus avails of this meeting with a Gentile believer to make a solemn prophecy to the effect that His Gospel is addressed to the world at large; all men, of every nation and race, of every age and condition, are called to follow Christ.
14-15. After his body—or soul—is healed, everyone is called to “rise up” from his previous position, to serve Jesus Christ. No laments, no delays; instead one should make oneself immediately available to the Lord.
16-17. The expulsion of evil spirits is one of the main signs of the establishment of the Kingdom of God (cf. Matthew 12:8). Similarly, the healing of diseases, which ultimately are the result of sin, is one of the signs of the “works of the Messiah” proclaimed by the prophets (cf. Isaiah 29:18; 35:5-6).
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Liturgical Colour: Green.
|Lamentations 2:2,10-14,18-19 ©|
|Psalm 73(74):1-7,20-21 ©|
|Gospel||Matthew 8:5-17 ©|
|English: Douay-Rheims||Latin: Nova Vulgata||Greek NT: Byzantine/Majority Text (2000)|
|5.||And when he had entered into Capharnaum, there came to him a centurion, beseeching him,||Cum autem introisset Capharnaum, accessit ad eum centurio rogans eum||εισελθοντι δε αυτω εις καπερναουμ προσηλθεν αυτω εκατονταρχος παρακαλων αυτον|
|6.||And saying, Lord, my servant lieth at home sick of the palsy, and is grieviously tormented.||et dicens: Domine, puer meus iacet in domo paralyticus et male torquetur .||και λεγων κυριε ο παις μου βεβληται εν τη οικια παραλυτικος δεινως βασανιζομενος|
|7.||And Jesus saith to him: I will come and heal him.||Et ait illi: Ego veniam et curabo eum .||και λεγει αυτω ο ιησους εγω ελθων θεραπευσω αυτον|
|8.||And the centurion making answer, said: Lord, I am not worthy that thou shouldst enter under my roof: but only say the word, and my servant shall be healed.||Et respondens centurio ait: Domine, non sum dignus, ut intres sub tectum meum, sed tantum dic verbo, et sanabitur puer meus.||και αποκριθεις ο εκατονταρχος εφη κυριε ουκ ειμι ικανος ινα μου υπο την στεγην εισελθης αλλα μονον ειπε λογω και ιαθησεται ο παις μου|
|9.||For I also am a man subject to authority, having under me soldiers; and I say to this, Go, and he goeth, and to another, Come, and he cometh, and to my servant, Do this, and he doeth it.||Nam et ego homo sum sub potestate, habens sub me milites, et dico huic: Vade, et vadit; et alii: Veni, et venit; et servo meo: Fac hoc, et facit.||και γαρ εγω ανθρωπος ειμι υπο εξουσιαν εχων υπ εμαυτον στρατιωτας και λεγω τουτω πορευθητι και πορευεται και αλλω ερχου και ερχεται και τω δουλω μου ποιησον τουτο και ποιει|
|10.||And Jesus hearing this, marvelled; and said to them that followed him: Amen I say to you, I have not found so great faith in Israel.||Audiens autem Iesus, miratus est et sequentibus se dixit: Amen dico vobis: Apud nullum inveni tantam fidem in Israel!||ακουσας δε ο ιησους εθαυμασεν και ειπεν τοις ακολουθουσιν αμην λεγω υμιν ουδε εν τω ισραηλ τοσαυτην πιστιν ευρον|
|11.||And I say to you that many shall come from the east and the west, and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven:||Dico autem vobis quod multi ab oriente et occidente venient et recumbent cum Abraham et Isaac et Iacob in regno caelorum;||λεγω δε υμιν οτι πολλοι απο ανατολων και δυσμων ηξουσιν και ανακλιθησονται μετα αβρααμ και ισαακ και ιακωβ εν τη βασιλεια των ουρανων|
|12.||But the children of the kingdom shall be cast out into the exterior darkness: there shall be weeping and gnashing of teeth.||filii autem regni eicientur in tenebras exteriores: ibi erit fletus et stridor dentium .||οι δε υιοι της βασιλειας εκβληθησονται εις το σκοτος το εξωτερον εκει εσται ο κλαυθμος και ο βρυγμος των οδοντων|
|13.||And Jesus said to the centurion: Go, and as thou hast believed, so be it done to thee. And the servant was healed at the same hour.||Et dixit Iesus centurioni: Vade; sicut credidisti, fiat tibi . Et sanatus est puer in hora illa.||και ειπεν ο ιησους τω εκατονταρχη υπαγε και ως επιστευσας γενηθητω σοι και ιαθη ο παις αυτου εν τη ωρα εκεινη|
|14.||And when Jesus was come into Peter's house, he saw his wife's mother lying, and sick of a fever:||Et cum venisset Iesus in domum Petri, vidit socrum eius iacentem et febricitantem;||και ελθων ο ιησους εις την οικιαν πετρου ειδεν την πενθεραν αυτου βεβλημενην και πυρεσσουσαν|
|15.||And he touched her hand, and the fever left her, and she arose and ministered to them.||et tetigit manum eius, et dimisit eam febris; et surrexit et ministrabat ei.||και ηψατο της χειρος αυτης και αφηκεν αυτην ο πυρετος και ηγερθη και διηκονει αυτω|
|16.||And when evening was come, they brought to him many that were possessed with devils: and he cast out the spirits with his word: and all that were sick he healed:||Vespere autem facto, obtulerunt ei multos daemonia habentes; et eiciebat spiritus verbo et omnes male habentes curavit,||οψιας δε γενομενης προσηνεγκαν αυτω δαιμονιζομενους πολλους και εξεβαλεν τα πνευματα λογω και παντας τους κακως εχοντας εθεραπευσεν|
|17.||That it might be fulfilled, which was spoken by the prophet Isaias, saying: He took our infirmities, and bore our diseases.||ut adimpleretur, quod dictum est per Isaiam prophetam dicentem: Ipse infirmitates nostras accepit et aegrotationes portavit .||οπως πληρωθη το ρηθεν δια ησαιου του προφητου λεγοντος αυτος τας ασθενειας ημων ελαβεν και τας νοσους εβαστασεν|
5. And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him,
6. And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented.
7. And Jesus saith unto him, I will come and heal him.
8. The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed.
9. For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.
PSEUDO-CHRYSOSTOM. The Lord having taught His disciples on the mount, and healed the leper at the foot of the mount, came to Capharnaum. This is a mystery, signifying that after the purification of the Jews He went to the Gentiles.
HAYMO. For Capharnaum, which is interpreted, The town of fatness, or, The field of consolation, signifies the Church, which was gathered out of the Gentiles, which is replenished with spiritual fatness, according to that, That my soul may be filled with marrow and fatness, (Ps. 63:5.) and under the troubles of the world is comforted concerning heavenly things, according to that, Thy consolations hare rejoiced my soul. (Ps. 94:19.) Hence it is said, When he had entered into Capharnaum the centurion came to him.
AUGUSTINE. (Serm. 62, 4.) This centurion was of the Gentiles, for Judæa had already soldiers of the Roman empire.
PSEUDO-CHRYSOSTOM. This centurion was the first-fruits of the Gentiles, and in comparison of his faith, all the faith of the Jews was unbelief; he neither heard Christ teaching, nor saw the leper when he was cleansed, but from hearing only that he had been healed, he believed more than he heard; and so he mystically typified the Gentiles that should come, who had neither read the Law nor the Prophets concerning Christ, nor had seen Christ Himself work His miracles. He came to Him and besought Him, saying, Lord, my servant lieth at home sick of the palsy, and is grievously afflicted. Mark the goodness of the centurion, who for the health of his servant was in so great haste and anxiety, as though by his death he should suffer loss, not of money, but of his well being. For he reckoned no difference between the servant and the master; their place in this world may be different, but their nature is one. Mark also his faith, in that he said not, Come and heal him, because that Christ who stood there was present in every place; and his wisdom, in that he said not, Heal him here on this spot, for he knew that He was mighty to do, wise to understand, and merciful to hearken, therefore he did but declare the sickness, leaving it to the Lord, by His merciful power to heal. And he is grievously afflicted; this shews how he loved him, for when any that we love is pained or tormented, though it be but slightly, yet we think him more afflicted than he really is.
RABANUS. All these things he recounts with grief, that he is sick, that it is with palsy; that he is grievously afflicted therewith, the more to shew the sorrow of his own heart, and to move the Lord to have mercy. In like manner ought all to feel for their servants, and to take thought for them.
CHRYSOSTOM. (Hom. xxvi.) But some say that he says these things in excuse of himself, as reasons why he did not bring the sick man himself. For it was impossible to bring one in a palsy, in great torment, and at the point to die. But I rather think it a mark of his great faith; inasmuch as he knew that a word alone was enough to restore the sick man, he deemed it superfluous to bring him.
HILARY. Spiritually interpreted, the Gentiles are the sick in this world, and afflicted with the diseases of sin, all their limbs being altogether unnerved, and unfit for their duties of standing and walking. The sacrament of their salvation is fulfilled in this centurions servant, of whom it is sufficiently declared that he was the head of the Gentiles that should believe. What sort of head this is, the song of Moses in Deuteronomy teaches, He set the bounds of the people according to the number of the Angels. (Deut. 32:8.)
REMIGIUS. Or, in the centurion are figured those of the Gentiles who first believed, and were perfect in virtue. For a centurion is one who commands a hundred soldiers; and a hundred is a perfect number. Rightly, therefore, the centurion prays for his servant, because the first-fruits of the Gentiles prayed to God for the salvation of the whole Gentile world.
JEROME. The Lord seeing the centurions faith, humbleness, and thoughtfulness, straightway promises to go and heal him; Jesus saith unto him, I will come and heal him.
CHRYSOSTOM. Jesus here does what He never did; He always follows the wish of the supplicant, but here He goes before it, and not only promises to heal him, but to go to his house. This He does, that we may learn the worthiness of the centurion.
PSEUDO-CHRYSOSTOM. Had not He said, I will come and heal him, the other would never have answered, I am not worthy. It was because it was a servant for whom he made petition, that Christ promised to go, in order to teach us not to have respect to the great, and overlook the little, but to honour poor and rich alike.
JEROME. As we commend the centurions faith in that he believed that the Saviour was able to heal the paralytic; so his humility is seen in his professing himself unworthy that the Lord should come under his roof; as it follows, And the centurion answered and said into him, Lord, I am not worthy that thou shouldest come under my roof.
RABANUS. (e Beda.) Conscious of his gentile life, he thought he should be more burdened than profited by this act of condescension from Him with whose faith he was indeed endued, but with whose sacraments he was not yet initiated.
AUGUSTINE. (ubi sup.) By declaring himself unworthy, he shewed himself worthy, not indeed into whose house, but into whose heart, Christ the Word of God should enter. Nor could he have said this with so much faith and humility, had he not borne in his heart Him whom he feared to have in his house. And indeed it would have been no great blessedness that Jesus should enter within his walls, if He had not already entered into his heart.
CHRYSOLOGUS. (Serm. 102.) Mystically, his house was the body which contained his soul, which contains within it the freedom of the mind by a heavenly vision. But God disdains neither to inhabit flesh, nor to enter the roof of our body.
PSEUDO-ORIGEN. (Hom. in div. 5.) And now also when the heads of Churches, holy men and acceptable to God, enter your roof, then in them the Lord also enters, and do you think of yourself as receiving the Lord. And when you eat and drink the Lords Bodya, then the Lord enters under your roof, and you then should humble yourself, saying, Lord, I am not worthy. For where He enters unworthily, there He enters to the condemnation of him who receives Him.
JEROME. The thoughtfulness of the centurion appears herein, that he saw the Divinity hidden beneath the covering of body; wherefore he adds, But speak the word only, and my servant will be healed.
PSEUDO-CHRYSOSTOM. He knew that Angels stood by unseen to minister to Him, who turn every word of his into act; yea and should Angels fail, yet diseases are healed by His life-giving command.
HILARY. Also he therefore says that it needed only a word to heal his son, because all the salvation of the Gentiles is of faith, and the life of them all is in the precepts of the Lord; therefore he continues saying, For I am a man set under authority, having soldiers under me; and I say to this man, Go, and he goeth; to another, Come, and he cometh; and to my servant, Do this, and he doeth it.
PSEUDO-CHRYSOSTOM. He has here developed the mystery of the Father and the Son, by the secret suggestion of the Holy Spirit; as much as to say, Though I am under the command of another, yet have I power to command those who are under me; so also Thou, though under the command of the Father, in so far as Thou art Man, yet hast Thou power over the Angels. But Sabellius perhaps affirms, seeking to prove that the Son is the same as the Father, that it is to be understood thus; If I who am set under authority have yet power to command, how much more Thou who art under the authority of none. But the words will not bear this exposition; for he said not, If I being a man under authority, but, For I also am a man set under authority; clearly not drawing a distinction, but pointing to a resemblance in this respect between himself and Christ.
AUGUSTINE. (ubi sup.) If I who am under command have yet power to command others, how much more Thou whom all powers serve!
GLOSS. (ord.) Thou art able without Thy bodily presence, by the ministry of Thy Angels, to say to this disease, Go, and it will leave him; and to say to health, Come, and it shall come to him.
HAYMO. Or, we may understand by those that are set under the centurion, the natural virtues in which many of the Gentiles were mighty, or even thoughts good and bad. Let us say to the bad, Depart, and they will depart; let us call the good, and they shall come; and our servant, that is, our body, let us bid that it submit itself to the Divine will.
AUGUSTINE. (Cons. Evan. ii. 20.) What is here said seems to disagree with Lukes account, When the centurion heard concerning Jesus, he sent unto him elders of the Jews, beseeching him that he would come and heal his servant. (Luke 7:3.) And again, When he was come nigh to the house, the centurion sent friends unto him, saying, Lord, trouble not thyself, for I am not worthy that thou shouldest enter under my roof.
CHRYSOSTOM. But some say that these are two different occurrences; an opinion which has much to support it. Of Him in Luke it is said, He loveth our nation, and has built us a synagogue; but of this one Jesus says, I have not found so great faith in Israel; whence it might seem that the other was a Jew. But in my opinion they are both the same person. What Luke relates that he sent to Jesus to come to him, betrays the friendly services of the Jews. We may suppose that when the centurion sought to go to Jesus, he was prevented by the Jews, who offered to go themselves for the purpose of bringing him. But as soon as he was delivered from their importunity, then he sent to say, Do not think that it was from want of respect that I did not come, but because I thought myself unworthy to receive you into my house. When then Matthew relates, that he spoke thus not through friends, but in his own person, it does not contradict Lukes account; for both have only represented the centurions anxiety, and that he had a right opinion of Christ. And we may suppose that he first sent this message to Him by friends as He approached, and after, when He was come thither, repeated it Himself. But if they are relating different stories, then they do not contradict each other, but supply mutual deficiencies.
AUGUSTINE. (ubi sup.) Matthew therefore intended to state summarily all that passed between the centurion and the Lord, which was indeed done through others, with the view of commending his faith; as the Lord spoke, I have not found so great faith in Israel. Luke, on the other hand, has narrated the whole as it was done, that so we might be obliged to understand in what sense Matthew, who could not err, meant that the centurion himself came to Christ, namely, in a figurative sense through faith.
CHRYSOSTOM. For indeed there is no necessary contradiction between Lukes statement, that he had built a synagogue, and this, that he was not an Israelite; for it was quite possible, that one who was not a Jew should have built a synagogue, and should love the nation.
10. When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel.
11. And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of Heaven.
12. But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth.
13. And Jesus said unto the centurion, Go thy way; and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour.
CHRYSOSTOM. As what the leper had affirmed concerning Christs power, If thou will, thou canst cleanse me, was confirmed by the mouth of Christ, saying, I will, be thou clean; so here He did not blame the centurion for bearing testimony to Christs authority, but even commended him. Nay more; it is something greater than commendation that the Evangelist signifies in the words, But Jesus hearing marvelled.
PSEUDO-ORIGEN. (Hom. in Div. 5.) Observe how great and what that is at which God the Only-begotten marvels! Gold, riches, principalities, are in His sight as the shadow or the flower that fadeth; in the sight of God none of these things is wonderful, as though it were great or precious, but faith only; this He wonders at, and pays honour to, this He esteems acceptable to Himself.
AUGUSTINE. (super Gen. c. Man. i. 8.) But who was He that had created this faith in him, but only He who now marvelled at it? But even had it come from any other, how should He marvel who knew all things future? When the Lord marvels, it is only to teach us what we ought to wonder at; for all these emotions in Him are not signs of passion, but examples of a teacher.
CHRYSOSTOM. Wherefore He is said to have thus wondered in the presence of all the people, giving them an example that they also should wonder at Him; for it follows, And he said to them that followed, I have not found so great faith in Israel.
AUGUSTINE. (cont. Faust. xxii. 74.) He praises his faith, but gives no command to quit his profession of a soldier.
JEROME. This He speaks of the present generation, not of all the Patriarchs and Prophets of past ages.
PSEUDO-CHRYSOSTOM. Andrew believed, but it was after John had said, Behold the Lamb of God; (John 1:36.) Peter believed, but it was at the preaching of Andrew; Philip believed, but it was by reading the Scriptures; and Nathanael first received a proof of His Divinity, and then spoke forth his confession of faith.
PSEUDO-ORIGEN. (ubi sup.) Jairus a prince in Israel, making request for his daughter, said not, speak the word, but, Come quickly. Nicodemus, hearing of the sacrament of faith, asks, How can these things be? (John 3:9.) Mary and Martha say, Lord, if thou hadst been here, my brother had not died; (John 11:21.) as though distrusting that Gods power could be in all places at the same time.
PSEUDO-CHRYSOSTOM. Or, if we would supposeb that his faith was greater than even that of the Apostles, Christs testimony to it must be understood as though every good in a man should be commended relatively to his character; as it were a great thing in a countryman to speak with wisdom, but in a philosopher the same would be nothing wonderful. In this way it may be said of the centurion, In none other have I found so great faith in Israel.
CHRYSOSTOM. For it is a different thing for a Jew to believe and for a Gentile.
JEROME. Or perhaps in the person of the centurion the faith of the Gentiles is preferred to that of Israel; whence He proceeds, But I say unto you, Many shall come from the east and from the west.
AUGUSTINE. (Serm. 62. 3.) He says, not all, I but many; yet these from the east and west; for by these two quarters the whole world is intended.
HAYMO. Or; From the east shall come they, who pass into the kingdom as soon as they are enlightened; from the west they who have suffered persecution for the faith even unto death. Or, he comes from the east, who has served God from a child; he from the west who in decrepit age has turned to God.
PSEUDO-ORIGEN. (ubi sup.) How then does He say in another place, that the chosen are few? Because in each generation there are few that are chosen, but when all are gathered together in the day of visitation they shall be found many. They shall sit down, not the bodily posture, but the spiritual rest, not with human food, but with an eternal feast, teeth Abraham, Isaac, and Jacob, in the kingdom of heaven, where is light, joy, glory, and eternal length of days.
JEROME. Because the God of Abraham, the Maker of heaven, is the Father of Christ, therefore also is Abraham in the kingdom of heaven, and with him will sit down the nations who have believed in Christ the Son of the Creator.
AUGUSTINE. (ubi sup.) As we see Christians called to the heavenly feast, where is the bread of righteousness, the drink of wisdom; so we see the Jews in reprobation. The children of the kingdom shall be cast into outer darkness, that is, the Jews, who have received the Law, who observe the types of all things that were to be, yet did not acknowledge the realities when present.
JEROME. Or the Jews may be called the children of the kingdom, because God reigned among them heretofore.
CHRYSOSTOM. Or, He calls them the children of the kingdom, because the kingdom was prepared for them, which was the greater grief to them.
AUGUSTINE. (cont. Faust. xvi. 24.) Moses set before the people of Israel no other God than the God of Abraham, Isaac, and Jacob, and Christ sets forth the very same God. So that so far was He from seeking to turn that people away from their own God, that He therefore threatened them with the outer darkness, because He saw them turned away from their own God. And in this kingdom He tells them the Gentiles shall sit down with Abraham, Isaac, and Jacob, for no other reason than that they held the faith of Abraham, Isaac, and Jacob. To these Fathers Christ gives His testimony, not as though they had been converted after death, or had received justification after His passion.
JEROME. It is called outer darkness, because he whom the Lord casts out leaves the light.
HAYMO. What they should suffer there, He shews when He adds, There shall be weeping and gnashing of teeth. Thus in metaphor He describes the sufferings of the tormented limbs; the eyes shed tears when filled with smoke, and the teeth chatter together from cold. This shews that the wicked in hell shall endure both extreme cold and extreme heat: according to that in Job, They shall pass from rivers of snow to the scorching heat. (Job 24:19.)
JEROME. Weeping and gnashing of teeth are a proof of bones and body; truly then is there a resurrection of the same limbs, that sank into the grave.
RABANUS. Or; The gnashing of teeth expresses the passion of remorse; repentance coming too late and self-accusation that he has sinned with such obstinate wickedness.
REMIGIUS. Otherwise; By outer darkness, He means foreign nations; for these words of the Lord are a historical prediction of the destruction of the Jews, that they were to be led into captivity for their unbelief, and to be scattered over the earth; for tears are usually caused by heat, gnashing of teeth by cold. Weeping then is ascribed to those who should be dispersed into the warmer climates of India and Ethiopia, gnashing of teeth to those who should dwell in the colder regions, as Hyrcania and Seythia.
CHRYSOSTOM. But that none might suppose that these were nothing more than fair words, He makes them credible by the miracles following, And Jesus said to the centurion, Go, and be it done to thee as thou hast believed.
RABANUS. As though He had said, According to the measure of thy faith, so be thy grace. For the merit of the Lord may be communicated even to servants not only through the merit of their faith, but through their obedience to rule. It follows, And his servant was healed in the self-same hour.
CHRYSOSTOM. Wherein admire the speediness, shewing Christs power, not only to heal, but to do it in a moment of time.
AUGUSTINE. (Serm. 62. 2.) As the Lord did not enter the centurions house with His body, but healed the servant, present in majesty, but absent in body; so He went among the Jews only in the body, but among other nations He was neither born of a Virgin, nor suffered, nor endured human sufferings, nor did divine wonders; and yet was fulfilled that which was spoken, A people that I have not known hath served me, and hath obeyed me by the hearing of the ear. (Ps. 18:43.) The Jews beheld, yet crucified Him; the world heard, and believed.
14. And when Jesus was come into Peters house, he saw his wifes mother laid, and siek of a fever.
15. And he touched her hand, and the fever left her: and she arose, and ministered unto them.
ANSELM. Matthew having in the leper shewn the healing of the whole human race, and in the centurions servant that of the Gentiles, now figures the healing of the synagogue in Peters mother-in-law. He relates the case of the servant, first, because it was the greater miracle, and the grace was greater in the conversion of the Gentile; or because the synagogue should not be fully converted till the end of the age when the fulness of the Gentiles should have entered in. Peters house was in Bethsaida.
CHRYSOSTOM. (Hom. xxvii.) Why did He enter into Peters house? I think to take food; for it follows, And she arose, and ministered to them. For He abode with His disciples to do them honour, and to make them more zealous. Observe Peters reverence towards Christ; though his mother-in-law lay at home sick of a fever, yet he did not force Him thither at once, but waited till His teaching should be completed, and others healed. For from the beginning he was instructed to prefer others to himself. Wherefore he did not even bring Him thither, but Christ went in of Himself; purposing, because the centurion had said, I am not worthy that thou shouldest come under my roof, to shew what He granted to a disciple. And He did not scorn to enter the humble hut of a fisherman, instructing us in every thing to trample upon human pride. Sometimes He heals by a word, sometimes He reaches forth His hand; as here, He touched her hand, and the fever left her. For He would not always work miracles with display of surpassing power, but would sometimes be hid. By touching her body He not only banished the fever, but restored her to perfect health. Because her sickness was such as art could cure, He shewed his power to heal, in doing what medicine could not do, giving her back perfect health and strength at once; which is intimated in what the Evangelist adds, And she arose, and ministered to them.
JEROME. For naturally the greatest weakness follows fever, and the evils of sickness begin to be felt as the patient begins to recover; but that health which is given by the Lords power is complete at once.
GLOSS. (non occ.) And it is not enough that she is cured, but strength is given her besides, for she arose and ministered unto them.
CHRYSOSTOM. This, she arose and ministered unto them, shews at once the Lords power, and the womans feeling towards Christ.
BEDE. (in loc.) Figuratively; Peters house is the Law, or the circumcision, his mother-in-law the synagogue, which is as it were the mother of the Church committed to Peter. She is in a fever, that is, she is sick of zealous hate, and persecutes the Church. The Lord touches her hand, when He turns her carnal works to spiritual uses.
REMIGIUS. Or by Peters mother-in-law may be understood the Law, which according to the Apostle was made weak through the flesh, i. e. the carnal understanding. But when the Lord through the mystery of the Incarnation appeared visibly in the synagogue, and fulfilled the Law in action, and taught that it was to be understood spiritually; straightway it thus allied with the grace of the Gospel received such strength, that what had been the minister of death and punishment, became the minister of life and glory.
RABANUS. (e Bed.) Or, every soul that struggles with fleshly lusts is sick of a fever, but touched with the hand of Divine mercy, it recovers health, and restrains the concupiscence of the flesh by the bridle of continence, and with those limbs with which it had served uncleanness, it now ministers to righteousness.
HILARY. Or; In Peters wifes mother is shewn the sickly condition of infidelity, to which freedom of will is near akin, being united by the bonds as it were of wedlock. By the Lords entrance into Peters house, that is into the body, unbelief is cured, which was before sick of the fever of sin, and ministers in duties of righteousness to the Saviour.
AUGUSTINE. (De Cons. Ev. ii. 21.) When this miracle was done, that is, after what, or before what, Matthew has not said. For we need not understand that it took place just after that which it follows in the relation; he may be returning here to what he had omitted above. For Mark relates this after the cleansing of the leper, (Mark 1:30.) which should seem to follow the sermon on the mount, concerning which Mark is silent. Luke also follows the same order in relating this concerning Peters mother-in-law as Mark; also inserting it before that long sermon which seems to be the same with Matthews sermon on the mount. But what matters it in what order the events are told, whether something omitted before is brought in after, or what was done after is told earlier, so long as in the same story he does not contradict either another or himself? For as it is in no mans power to choose in what order he shall recollect the things he has once known, it is likely enough that each of the Evangelists thought himself obliged to relate all in that order in which it pleased God to bring to his memory the various events. Therefore when the order of time is not clear, it cannot import to us what order of relation any one of them may have followed.
16. When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick:
17. That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.
CHRYSOSTOM. Because the multitude of believers was now very great, they would not depart from Christ, though time pressed; but in the evening they bring unto Him the sick. When it was evening, they brought unto him many that had dmons.
AUGUSTINE. (Cons. Ev. ii. 22.) The words, Now when it was evening, shew that the evening of the same day is meant. This would not have been implied, had it been only when it was evening.
REMIGIUS. Christ the Son of God, the Author of human salvation, the fount and source of all goodness, furnished heavenly medicine, He cast out the spirits with a word, and healed all that were sick. Dæmons and diseases He sent away with a word, that by these signs, and mighty works, He might shew that He was come for the salvation of the human race.
CHRYSOSTOM. Observe how great a multitude of cured the Evangelist here runs through, not relating the case of each, but in one word introducing an innumerable flood of miracles. That the greatness of the miracle should not raise unbelief that so much people and so various diseases could be healed in so short a space, he brings forward the Prophet to bear witness to the things that were done, That it might be fulfilled which was spoken by Esaias the Prophet, saying, Himself took our infirmities.
RABANUS. Took them not that He should have them Himself, but that He should take them away from us; and bare our sicknesses, in that what we were too weak to bear. He should bear for us.
REMIGIUS. He took the infirmity of human nature so as to make us strong who had before been weak.
HILARY. And by the passion of His body, according to the words of the Prophet, He absorbed all the infirmities of human weakness.
CHRYSOSTOM. The Prophet seems to have meant this of sins; how then does the Evangelist explain it of bodily diseases? It should be understood, that either he cites the text literally, or he intends to inculcate that most of our bodily diseases have their origin in sins of the soul; for death itself has its root in sin.
JEROME. It should be noted, that all the sick were healed not in the morning nor at noon, but rather about sunset; as a corn of wheat dies in the ground that it may bring forth much fruit.
RABANUS. Sunset shadows forth the passion and death of Him Who said, While I am in the world, I am the light of the world. (John 9:5.) Who while He lived temporally in the flesh, taught only a few of the Jews; but having trodden under foot the kingdom of death, promised the gifts of faith to all the Gentiles throughout the world.
Catena Aurea Matthew 8
Saints are not born with halos around their heads. Cyril, recognized as a great teacher of the Church, began his career as archbishop of Alexandria, Egypt, with impulsive, often violent, actions. He pillaged and closed the churches of the Novatian hereticswho required those who denied the faith to be re-baptizedparticipated in the deposing of Saint John Chrysostom, and confiscated Jewish property, expelling the Jews from Alexandria in retaliation for their attacks on Christians.
Cyrils importance for theology and Church history lies in his championing the cause of orthodoxy against the heresy of Nestorius, who taught that in Christ there were two persons, one human and one divine.
The controversy centered around the two natures in Christ. Nestorius would not agree to the title God-bearer for Mary. He preferred Christ-bearer, saying there are two distinct persons in Christdivine and humanjoined only by a moral union. He said Mary was not the mother of God but only of the man Christ, whose humanity was only a temple of God. Nestorianism implied that the humanity of Christ was a mere disguise.
Presiding as the popes representative at the Council of Ephesus in 431, Cyril condemned Nestorianism and proclaimed Mary truly the God-bearerthe mother of the one Person who is truly God and truly human. In the confusion that followed, Cyril was deposed and imprisoned for three months, after which he was welcomed back to Alexandria.
Besides needing to soften some of his opposition to those who had sided with Nestorius, Cyril had difficulties with some of his own allies, who thought he had gone too far, sacrificing not only language but orthodoxy. Until his death, his policy of moderation kept his extreme partisans under control. On his deathbed, despite pressure, he refused to condemn the teacher of Nestorius.
Lives of the saints are valuable not only for the virtue they reveal but also for the less admirable qualities that also appear. Holiness is a gift of God to us as human beings. Life is a process. We respond to Gods gift, but sometimes with a lot of zigzagging. If Cyril had been more patient and diplomatic, the Nestorian church might not have risen and maintained power so long. But even saints must grow out of immaturity, narrowness, and selfishness. It is because theyand wedo grow, that we are truly saints, persons who live the life of God.
Pray for Pope Francis.
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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 Joyful Mysteries
(Mondays and Saturdays)
1. The Annunciation (Luke 1:26-38) [Spiritual fruit - Humility]
2. The Visitation (Luke 1: 39-56) [Spiritual fruit - Love of Neighbor]
3. The Nativity (Luke 2:1-20) [Spiritual fruit - Poverty of Spirit]
4. The Presentation (Luke 2:21-38) [Spiritual fruit - Purity of mind & body]
5. The Finding of Jesus in the Temple (Luke 2:41-52) [Spiritual fruit - Obedience ]
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.
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