Catholic Caucus: Daily Mass Readings, 03-18-14, OM, St. Cyril of Jerusalem, Bishop & Doctor/Church

Tuesday, March 18, 2014
Lenten Weekday

First Reading:
Psalm:
Gospel:

Isaiah 1:10, 16-20
Psalm 50:8-9, 16-17, 21, 23
Matthew 23:1-12

It is a great poverty that a child must die so that you may live as you wish

-- Mother Teresa

Just A Minute (Listen)
Some of EWTN's most popular hosts and guests in a collection of one minute inspirational messages. A different message each time you click.

The Angelus

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

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

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

Hail Mary . . .

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

Hail Mary . . .

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

Let us pray:

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

Amen.

Saint Cyril of Jerusalem,
Bishop & Doctor of the Church
Optional Memorial
March 18th

Since Christ Himself has said, "This is My Body" who shall dare to doubt that It is His Body? -- Saint Cyril of Jerusalem

History:

St. Cyril of Jerusalem was Bishop of Jerusalem and Doctor of the Church. He was born about 315; died probably March 18, 386. In the East his feast is observed on the 18th of March, in the West on the 18th or 20th. Little is known of his life. We gather information concerning him from his younger contemporaries, Epiphanius, Jerome, and Rufinus, as well as from the fifth-century historians, Socrates, Sozomen and Theodoret. Cyril himself gives us the date of his "Catecheses" as fully seventy years after the Emperor Probus, that is about 347, if he is exact. Constans (d. 350) was then still alive. Mader thinks Cyril was already bishop, but it is usually held that he was at this date only as a priest. St. Jerome relates (Chron. ad ann. 352) that Cyril had been ordained priest by St. Maximus, his predecessor, after whose death the episcopate was promised to Cyril by the metropolitan, Acacius of Caesarea, and the other Arian bishops, on condition that he should repudiate the ordination he had received from Maximus. He consented to minister as deacon only, and was rewarded for this impiety with the see. Maximus had consecrated Heraclius to succeed himself, but Cyril, by various frauds, degraded Heraclius to the priesthood. So says St. Jerome; but Socrates relates that Acacius drove out St. Maximus and substituted St. Cyril. A quarrel soon broke out between Cyril and Acacius, apparently on a question of precedence or jurisdiction. At Nicaea the metropolitan rights of Caesarea had been guarded, while a special dignity had been granted to Jerusalem. Yet St. Maximus had held a synod and had ordained bishops. This may have been as much as the cause of Acacius' enmity to him as his attachment to the Nicene formula. On the other hand, Cyril's correct Christology may have been the real though veiled ground of the hostility of Acacius to him. At all events, in 357 Acacius caused Cyril to be exiled on the charge of selling church furniture during a famine. Cyril took refuge with Silvanus, Bishop of Taraus. He appeared at the Council of Seleucia in 359, in which the Semi-Arian party was triumphant. Acacius was deposed and St. Cyril seems to have returned to his see. But the emperor was displeased at the turn of events, and, in 360, Cyril and other moderates were again driven out, and only returned at the accession of Julian in 361. In 367 a decree of Valens banished all the bishops who had been restored by Julian, and Cyril remained in exile until the death of the persecutor in 378. In 380, St. Gregory of Nyssa came to Jerusalem on the recommendation of a council held at Antioch in the preceding year. He found the Faith in accord with the truth, but the city a prey to parties and corrupt in morals. St. Cyril attended the great Council of Constantinople in 381, at which Theodosius had ordered the Nicene faith, now a law of the empire, to be promulgated. St. Cyril then formally accepted the homoousion; Socrates and Sozomen call this an act of repentance. Socrates gives 385 for St. Cyril's death, but St. Jerome tells us that St. Cyril lived eight years under Theodosius, that is, from January 379.

The extant works of St. Cyril of Jerusalem include a sermon on the Pool of Bethesda, a letter to the Emperor Constantius, three small fragments, and the famous "Catecheses". The letter describes a wonderful cross of light, extending from Calvary to the Mount of Olives, which appeared in the air on the nones of May, after Pentecost, toward the beginning of the saint's episcopate. The catechetical lectures are among the most precious remains of Christian antiquity. The include an introductory address, eighteen instructions delivered in Lent to those who were preparing for baptism, and five "mystagogical" instructions given during Easter week to the same persons after their baptism. They contain interesting local references as to the finding of the Cross, the position of Calvary in relation to the walls, to the other holy places, and to the great basilica built by Constantine in which these conferences were delivered. They seem to have been spoken extempore, and written down afterwards. The style is admirably clear, dignified, and logical; the tone is serious and full of piety. The subject is thus divided: 1. Hortatory. 2. On sin, and confidence in God's pardon. 3. On baptism, how water receives the power of sanctifying: as it cleanses the body, so the Spirit seals the soul. 4. An abridged account of the Faith. 5. On the nature of faith. 6-18. On the Creed: 6. On the monarchy of God, and the various heresies which deny it. 7. On the Father. 8. His omnipotence. 9. The Creator. 10. On the Lord Jesus Christ. 11. His Eternal Sonship. 12. His virgin birth. 13. His Passion. 14. His Resurrection and Ascension. 15. His second coming. 16-17 On the Holy Ghost. 18. On the resurrection of the body and the Catholic Church. The first mystagogical catechesis explains the renunciations of Satan, etc. which preceded baptism; the second is on the effects of baptism, the third on confirmation, the fourth on Holy Communion, and the fifth on holy Mass for the living and the dead. The hearers are told to observe the disciplina arcani; Rom. they must repeat nothing to heathens and catechumens; the book also has a note to the same effect.

A few points may be noted. The mythical origin of the Septuagint is told, and the story of the phoenix, so popular from Clement onwards. The description of Mass speaks of the mystical washing of the priest's hands, the kiss of peace, the "Sursum Corda", etc., and the Preface with its mention of the angels, the Sanctus, the Epiclesis, the transmutation of the elements by the Holy Ghost, the prayer for the whole Church and for the spirits of the departed, followed by the Paternoster, which is briefly explained. Then come the "Sancta Sanctis" and the Communion. "Approaching do not come with thy palms stretched flat nor with fingers separated. But making thy left hand a seat for thy right, and hollowing thy palm, receive the Body of Christ, responding Amen. And having with care hallowed thine eyes by the touch of the Holy Body, take it, vigilant lest thou drop any of it. For shouldst thou lose any of it, it is as though thou wast deprived of a member of thy own body." "Then after Communion of the Body of Christ, approach the Chalice of His Blood, not extending thy hands, but bending low, and with adoration and reverence saying Amen, sanctify thyself by receiving also the Blood of Christ. And while thy lips are yet wet, touch them with thy hands, and sanctify thy eyes and thy forehead and thy other senses" (Cat. Myst., v, 22, 21-22). We are to make the sign of the cross when we eat and drink, sit, go to bed, get up, talk, walk, in short, in every action (Cat. iv, 14). Again: "if thou should be in foreign cities, do not simply ask where is the church (kyriakon), for the heresies of the impious try to call their caves kyriaka, nor simply where is the Church (ekklesia), but where is the Catholic Church, for this is the proper name of this holy Mother of all" (Cat. xviii, 26).

St. Cyril's doctrine is expressed in his creed, which seems to have run thus:

I believe in one God, the Father Almighty, Creator of Heaven and earth and of all things visible and invisible. And in one Lord Jesus Christ, the only-begotten Son of God, begotten by the Father true God before all ages, God of God, Life of Life, Light of Light, by Whom all things were made. Who for us men and for our salvation came down, and was incarnate by the Holy Ghost and the Virgin Mary, and was made man. He was crucified . . . and buried. He rose again on the third day according to the Scriptures, and sat at the right hand of the Father. And He cometh in glory to judge the living and the dead, whose kingdom shall have no end. And in one Holy Ghost, the Paraclete, Who spake by the prophets; and in one baptism of repentance for the remission of sins, and in one holy Catholic Church, and in the resurrection of the body, and in life everlasting.

The italicized words are uncertain. St. Cyril teaches the Divinity of the Son with perfect plainness, but avoids the word "consubstantial", which he probably thought liable to misunderstanding. He never mentions Arianism, though he denounces the Arian formula, "There was a time when the Son was not". He belonged to the Semi-Arian, or Homoean party, and is content to declare that the Son is "in all things like the Father". He communicated freely with bishops such a Basil of Ancyra and Eustathius of Sebaste. He not only does not explain that the Holy Trinity has one Godhead, but he does not even say the Three Persons are one God. The one God for him is always the Father. "There is one God, the Father of Christ, and one Lord Jesus Christ, the only-begotten Son of the only God, and one Holy Ghost, Who sanctifies and deifies all things" (Cat. iv, 16). But he rightly says: "We do not divide the Holy Trinity as some do, neither do we make a melting into one like Sabellius" (Cat. xvi, 4). Cyril never actually calls the Holy Ghost God, but He is to be honoured together with the Father and the Son (Cat. iv, 16). There is therefore nothing incorrect in his doctrine, only the explicit use of the Nicene formulae is wanting, and these, like St. Meletius and others of his party, he fully accepted at a later date.

St. Cyril's teaching about the Blessed Sacrament is of the first importance, for he was speaking freely, untrammelled by the "discipline of the secret". On the Real Presence he is unambiguous: "Since He Himself has declared and said of the bread: This is My Body, who shall dare to doubt any more? And when He asserts and says: This is My Blood, who shall ever hesitate and say it is not His Blood?" Of the Transformation, he argues, if Christ could change water into wine, can He not change wine into His own Blood? The bread and wine are symbols: "In the type of bread is given thee the Body, in the type of wine the Blood is given thee"; but they do not remain in their original condition, they have been changed, though the senses cannot tell us this: "Do not think it mere bread and wine, for it is the Body and Blood of Christ, according to the Lord's declaration". "Having learned this and being assured of it, that appears to be bread is not bread, though perceived by the taste, but the Body of Christ, and what appears to be wine is not wine, though the taste says so, but the Blood of Christ . . . strengthen thy heart, partaking of it as spiritual (food), and rejoice the face of thy soul". It is difficult not to see the whole doctrine of Transubstantiation in these explicit words.

Confirmation is with blessed chrism: "As the bread of the Eucharist after the invocation of the Holy Ghost is not bread, but the Body of Christ, so this holy myrrh is no longer simple, as one might say, after the invocation, but a gift of Christ and capable by the presence of the Holy Ghost of giving His divinity" (ii, 4). St. Peter and St. Paul went to Rome, the heads (prostatai) of the Church. Peter is ho koryphaiotatos kai protostates ton apostolon. The Faith is to be proved out of Holy Scripture. St. Cyril, as the Greek Fathers generally, gives the Hebrew canon of the Old Testament omitting the deutero-canonical books. But yet he often quotes them as Scripture. In the New Testament he does not acknowledge the Apocalypse.

There have been many editions of St. Cyril's works:--(Vienna, 1560); G. Morel (Paris, 1564); J. Prévot (Paris, 1608); T. Milles (London, 1703); the Benedictine edition of Dom Touttée (Paris, 1720; reprinted at Venice, 1763); a new edition from manuscripts, by G.C. Reischl, 8vo (Munich, 1848; 2nd vol. by J. Rupp, 1860); Migne gives the Bened. ed. in P.G., XXXIII; Photius Alexandrides (2 vols., Jerusalem, 1867-8); Eng. tr. in Library of the Fathers (Oxford).

(Principal source - Catholic Encyclopedia - 1913 edition)

Collect:
O God, who through the Bishop Saint Cyril of Jerusalem
led your Church in a wonderful way
to a deeper sense of the mysteries of salvation,
grant us, through his intercession,
that we may so acknowledge your Son
as to have life ever more abundantly.
Through our Lord Jesus Christ, your Son,
who lives and reigns with you in the unity of the Holy Spirit,
one God, for ever and ever. +Amen.

First Reading: 1 John 5:1-5
Every one who believes that Jesus is the Christ is a child of God, and every one who loves the parent loves the child. By this we know that we love the children of God, when we love God and obey His commandments. For this is the love of God, that we keep His commandments. And His commandments are not burdensome. For whatever is born of God overcomes the world; and this is the victory that overcomes the world, our faith. Who is it that overcomes the world but he who believes that Jesus is the Son of God?

Gospel Reading: John 15:1-8
"I am the true vine, and My Father is the vinedresser. Every branch of Mine that bears no fruit, He takes away, and every branch that does bear fruit He prunes, that it may bear more fruit. You are already made clean by the word which I have spoken to you. Abide in Me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in Me. I am the vine, you are the branches. He who abides in Me, and I in him, he it is that bears much fruit, for apart from Me you can do nothing. If a man does not abide in Me, he is cast forth as a branch and withers; and the branches are gathered, thrown into the fire and burned. If you abide in Me, and my words abide in you, ask whatever you will, and it shall be done for you. By this my Father is glorified, that you bear much fruit, and so prove to be My disciples.

Related link on the New Advent website:

Saint Cyril of Jerusalem's Writings:
- Catechetical Lectures

A Few Texts From Saint Cyril of Jerusalem on the Eucharist
St. Cyril of Jerusalem: Catechetical Lectures - Lecture XXII on the Body and blood of Christ
Orthodox Feast of St. Cyril, Patriarch of Jerusalem, March
Saint Cyril of Jerusalem
Saint Cyril of Jerusalem: Bishop, Confessor, Doctor

Information: St. Cyril of Jerusalem

Feast Day: March 18

Born: 315

Died: 386

Interactive Saints for Kids

St. Cyril of Jerusalem

Feast Day: March 18
Born: 315 :: Died: 386

St. Cyril was raised in Jerusalem when a new kind of life was beginning for Christians. Before that time, the Church was tortured by the emperors. Thousands of Christians had been martyrs and died for their faith in Christ.

In 315, Emperor Constantine declared Christianity as a legal religion. That was a wonderful thing, but it didn't end all the problems. In fact, during the years that followed Christians faced a new problem.

There was confusion about what Christians believe and don't believe. There were many false teachings called "heresies." Some priests and bishops became brave defenders of Church teaching. One such bishop was Cyril of Jerusalem.

When St. Maximus, bishop of Jerusalem, died, Cyril was chosen to take his place. Cyril was the bishop of Jerusalem for thirty-five years. Sixteen long years of that time were spent in hiding and exile.

Three times he was run out of town by influential Arian people who wanted him removed. They were trying to force Cyril to accept false teachings about Jesus and the Church. But he would not give in.

In 361 when Julian became emperor, he decided to rebuild the famous Temple of Jerusalem. He wanted to prove that Jesus was wrong when he said that the Temple of Jerusalem would not be rebuilt.

So he spent much money and sent all the materials for a new Temple. Many people helped by giving jewels and precious metals. Yet St. Cyril faced the difficulty with calmness.

He was sure that the Temple could not be built, because Jesus, who is God, had said so. The bishop looked calmly at all the materials and said, "I know that this will fail." And sure enough, first a storm, then an earthquake, then a fire stopped the temple from being built. The emperor finally gave up the project.

St. Cyril died in 386 when he was around seventy. This gentle, kindly man had lived in times of confusion and sadness. But he never lost his courage because it came from Jesus. He was faithful to the Lord all his life. Cyril was heroic in teaching the truth about Jesus and his Church.

CATHOLIC ALMANAC

Tuesday, March 18

Liturgical Color: Violet

Today is the optional memorial of St.
Cyril of Jerusalem, bishop and Doctor of
the Church. His catechism was
considered outstanding. St. Cyril was
also a strong defender of the faith
against the Arian heresy before he died
in 386 A.D.

Catholic Culture

Daily Readings for:March 18, 2014
(Readings on USCCB website)

Collect: O God, who through the Bishop Saint Cyril of Jerusalem led your Church in a wonderful way to a deeper sense of the mysteries of salvation, grant us, through his intercession, that we may so acknowledge your Son as to have life ever more abundantly. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever.

RECIPES

o Chicken Noodle Soup

ACTIVITIES

o Namedays

o What is a Nameday?

PRAYERS

o Prayer for the Second Week of Lent

o Novena to St. Joseph

o Lent Table Blessing 2

o Book of Blessings: Blessing Before and After Meals: Lent (2nd Plan)

o Novena to St. Joseph II

o Traditional Novena Prayer to St. Joseph

LIBRARY

o Saint Cyril of Jerusalem | Pope Benedict XVI

· Lent: March 18th

· Optional Memorial of St. Cyril of Jerusalem, bishop, confessor and doctor

Old Calendar: St. Cyril of Jerusalem; Our Lady of Mercy (Hist)

Cyril, bishop of Jerusalem, was banished from his see on three occasions. With St. Athanasius and others, he belongs to the great champions of faith in the fight against Arianism. Famous as a teacher and preacher, he has left a series of catechetical instructions that constitute a priceless heirloom from Christian antiquity. Of the twenty-four extant discourses, nineteen were directed to catechumens during Lent as a preparation for baptism, while five so-called mystagogical instructions were given during Easter time to make the mysteries of Christianity better known to those already baptized.

Historically today is the feast of Our Lady of Mercy.

Stational Church

St. Cyril of Jerusalem
Cyril of Jerusalem was given to the study of the Holy Scriptures from childhood, and made such progress that he became an eminent champion of the orthodox faith. He embraced the monastic institute and bound himself to perpetual chastity and austerity of life. He was ordained priest by St. Maximus, Patriarch of Jerusalem, and undertook the work of preaching to the faithful and instructing the catechumens, in which he won the praise of all. He was the author of those truly wonderful Catechetical Instructions, which embrace clearly and fully all the teaching of the Church, and contain an excellent defense of each of the dogmas of religion against the enemies of the faith. His treatment of these subjects is so distinct and clear that he refuted not only the heresies of his own time, but also, by a kind of foreknowledge, as it were, those which were to arise later. Thus he maintains the Real Presence of the Body and Blood of Christ in the adorable sacrament of the Altar. On the death of Patriarch St. Maximus, the bishops of the province chose Cyril in his place.

As Bishop he endured, like blessed Athanasius, his contemporary, many wrongs and sufferings for the sake of the faith at the hands of the Arians. They could not bear his strenuous opposition to their heresy, and thus assailed him with calumnies, deposed him in a pseudo-council and drove him from his see. To escape their rage, he fled to Tarsus in Cilicia and, as long as Constantius lived, he bore the hardships of exile. On the death of Constantius and the accession of Julian the Apostate, Cyril was able to return to Jerusalem, where he set himself with burning zeal to deliver his flock from false doctrine and from sin. He was driven into exile a second time, under the Emperor Valens, but when peace was restored to the Church by Theodosius the Great, and the cruelty and insolence of the Arians were restrained, he was received with honor by the Emperor as a valiant soldier of Christ and restored to his see. With what earnestness and holiness he fulfilled the duties of his exalted office was proved by the flourishing state of the Church at Jerusalem, as described by St. Basil, who spent some time there on a pilgrimage to the holy places.

Tradition states that God rendered the holiness of this venerable Patriarch illustrious by signs from heaven, among which is numbered the apparition of a cross, brighter than the sun, which was seen at the beginning of his Patriarchate. Not only Cyril himself, but pagans and Christians alike were witnesses of this marvel, which Cyril, after having given thanks to God in church, announced by letter to Constantius. A thing no less wonderful came to pass when the Jews were commanded by the impious Emperor Julian to restore the Temple which had been destroyed by Titus. An earthquake arose and great balls of fire broke out of the earth and consumed the work, so that Julian and the Jews were struck with terror and gave up their plan. This had been clearly foretold by Cyril. A little while before his death, he was present at the Ecumenical Council at Constantinople, where the heresies of Macedonius and Arius were condemned. After his return to Jerusalem, he died a holy death at sixty-nine years of age in the thirty-fifth year of his bishopric. Pope Leo XIII ordered that his office and mass should be said throughout the Universal Church.

Things to Do:

Read part of St. Cyril's Catechetical Lectures On the Passion of Our Lord Jesus Christ, which is very fitting meditation material for Lent.

Our Lady of Mercy

Devotion to the Virgin of Mercy dates back to the time of the founding of Lima. It is known that the Mercederian friars, who came to Peru with the conquerors, had already built their primitive convent chapel around 1535. This chapel served as Lima's first parish until the construction of the Main Church in 1540. The Mercederians not only evangelized the region, but they also participated in the city's development, building beautiful churches that have been preserved as a valuable cultural and religious patrimony.

With these friars came their celestial patroness, the Virgin of Mercy, a Marian title of the thirteenth century. Tradition has it that around 1218, St. Peter Nolasco and James I, King of Aragon and Catalonia, experienced separately a vision of the Most Holy Virgin who asked them to found a religious order dedicated to rescuing the many Christian captives held by the Moslems. This Order of Our Lady of Mercy, approved as a military order in 1235 by Pope Gregory IX, was able to liberate thousands of Christian prisoners, and later became dedicated to teaching and social work. The Mercederian friars' habit imitates the garments worn by the Virgin when she appeared to the founder of the order. [Our Lady of Our Lady of Mercy] The image of the Virgin of Mercy is dressed all in white: over her long tunic she wears a scapular with the shield of the order imprinted breast high. A cloak covers her shoulders and her long hair is veiled by a fine lace mantilla. Some images have her standing, with the child in her arms, and others with her arms extended showing a royal scepter in her right hand and in the left some open chains, a symbol of liberation. Such is the appearance of the beautiful image venerated in the Basilica of Mercy in the capital of Peru. It was enthroned at the beginning of the XVII century and has been considered the patroness of the capital. In 1730 she was proclaimed "Patroness of the Peruvian Lands" and in 1823 "Patroness of the Armies of the Republic." On the first centennial of the nation's independence, the image was solemnly crowned and received the title of "Grand Marshall of Peru," on September 24, 1921, Feast of Our Lady of Mercy, since then declared a national holiday, when every year the army renders homage to her high military rank.

The image carries numerous decorations granted by the Republic of Peru, its governors and national institutions. In 1970 the town council of Lima gave her the "Keys of the City," and in 1971 the president of the Republic conferred on her the Great Peruvian Cross of Naval Merit, gestures which evidence the affection and devotion of Peru to Our Lady of Mercy, that many consider their national patroness.

Excerpted from The Mary Page

The Station today is at St. Balbina's, virgin and martyr (130), the daughter of the tribune and martyr, St. Quirinus. The church is ancient, and was probably built in the 4th century above the house of the consul Lucius Fabius Cilone. The first reference to it is found in a 6th century document, where it is referred to as Sanctae Balbinae. It was consecrated by Pope St. Gregory the Great.

Doctors of the Catholic Church

Saint Cyril of Jerusalem

Also known as

Kyrillos

Memorial

18 March

Profile

Raised a Christian in Jerusalem. Well educated, especially in religion. Priest, ordained by Saint Maximus. A great teacher of catechumens, Cyril’s instructions are still source documents for the Church‘s early teachings. Bishop of Jerusalem in 348. Exiled three times by the Arians, usually on some trumped up charge like selling church furniture, but actually on theological grounds. Attended the Council of Seleucia in 359. Attended the Council of Constantinople in 381. Greek Father of the Church. Doctor of the Church.

Born

315

Died

386 of natural causes

Canonized

Pre-Congregation

Additional Information

American Catholic
Book of Saints, by the Monks of Ramsgate
Catholic Culture
Catholic Encyclopedia
Catholic News Agency
Catholic Online
Christian Biographies
CRadio - audio
Dominican Adaptations from the Catalogus Hagiographicus OP
Excerpts from Catechetical Lecture 13, by Saint Cyril of Jerusalem
Lives of Illustrious Men, by Saint Jerome
Lives of the Saints, by Father Alban Butler
New Catholic Dictionary
Our Sunday Visitor’s Encyclopedia of Saints
Pictorial Lives of the Saints
uCatholic
Wikipedia
siti in italiano
- Santi e Beati
- Wikipedia
sites en français
- Father Christian-Philippe Chanut
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- Kirken i Norge

Readings

Then during the Eucharistic prayer we make mention also of those who have already fallen asleep: first, the patriarchs, prophets, apostles, and martyrs, that through their prayers and supplications God would receive our petition. - Saint Cyril: Catechetical Lectures, 350AD

It is not only among us, who are marked with the name of Christ, that the dignity of faith is great; all the business of the world, even of those outside the Church, is accomplished by faith. By faith, marriage laws join in union persons who were strangers to one another. By faith, agriculture is sustained; for a man does not endure the toil involved unless he believes he will reap a harvest. By faith, seafaring men, entrusting themselves to a tiny wooden craft, exchange the solid element of the land for the unstable motion of the waves. Not only among us does this hold true but also, as I have said, among those outside the fold. For though they do not accept the Scriptures but advance certain doctrines of their own, yet even these they receive on faith. - Saint Cyril of Jerusalem (Catechesis V)

Our actions have a tongue of their own; they have an eloquence of their own, even when the tongue is silent. For deeds prove the lover more than words. - Saint Cyril of Jerusalem

Children of justice, follow John’s exhortation: “Make straight the way of the Lord.” Remove all obstacles and stumbling blocks so that you will be able to go straight along the road to eternal life. Through a sincere faith prepare yourselves so that you may be free to receive the Holy Spirit. My brothers, this is truly a great occasion. Approach it with caution. You are standing in front of God and in the presence of the hosts of angels. The Holy Spirit is about to impress his seal on each of your souls. You are about to be pressed into the service of a great king. And so prepare yourselves to receive the sacrament. The gleaming white garments you are about to put on are not the preparation I am speaking of, but rather the devotion of a clean conscience. - from a catechetical instruction by Saint Cyril of Jerusalem to those preparing for baptism and confirmation

Since Christ Himself has said, “This is My Body” who shall dare to doubt that It is His Body? - Saint Cyril of Jerusalem

It is not only among us, who are marked with the name of Christ, that the dignity of faith is great; all the business of the world, even of those outside the Church, is accomplished by faith. By faith, marriage laws join in union persons who were strangers to one another. By faith, agriculture is sustained; for a man does not endure the toil involved unless he believes he will reap a harvest. By faith, seafaring men, entrusting themselves to a tiny wooden craft, exchange the solid element of the land for the unstable motion of the waves. Not only among us does this hold true but also, as I have said, among those outside the fold. For though they do not accept the Scriptures but advance certain doctrines of their own, yet even these they receive on faith. - Saint Cyril of Jerusalem, from Catechesis V

**Since Christ Himself has said, “This is My Body” who shall dare to doubt that It is His Body? - Saint Cyril of Jerusalem**

BTTT!

The Word Among Us

Meditation: Matthew 23:1-12

Saint Cyril of Jerusalem, Bishop and Doctor of the Church

The greatest among you must be your servant. (Matthew 23:11)

“If elected, I will not give in to special interest groups. I won’t forget my humble roots. I’ll be a servant of the people!” How many times have you heard an aspiring politician make these promises—only to see the exact opposite play out over time? Many a politician has promised to lighten the load of the people but, once installed, becomes just as elitist as his predecessor and loses touch with the very burdens he promised to ease!

It seems that Jesus was familiar with this tendency. But for him, it wasn’t elected officials. It was some of those who served as religious leaders in Israel. Impressed with their standing, some of the scribes and Pharisees lost track of the real burdens that everyday people were facing. Despite the good intentions of these men, the allure of elitism proved too strong, and they began enjoying their status too much to remember the call to care for the poor, the widow, and the orphan.

In contrast to these religious elites, Jesus devoted himself to setting his people free from whatever was burdening them. With words of forgiveness, he released a woman from the burden of shame over her past sins (Luke 7:36-50). While others grumbled against Zacchaeus’ taxes and extortion, Jesus offered him salvation, calling him a treas-ured son of Abraham (19:1-10). On the road to Emmaus, he consoled two downhearted disciples and lifted their hearts with words from Scripture and a taste of the bread of life (24:13-35).

Is there a burden that you’re finding hard to carry? Guilt? The pain of a wounded relationship? Powerlessness in the face of temptation? Don’t think that God is too distant to help. Jesus came not to be served but to serve. Instead of exempting himself from the Law, he fulfilled it. He became a man just like us. He shared in all the joys and sorrows we experience. He carried the cross so that we might gain heaven. Surely he can help you now!

Today, choose just one thing that is burdening you, and bring it to the Lord. Don’t think it’s too small—or too big—for him to handle. Just tell him about it. Then listen quietly for his words of comfort, wisdom, and help.

“Jesus, I surrender to you.”

Isaiah 1:10, 16-20; Psalm 50:8-9, 16-17, 21, 23

Marriage=One Man and One Woman 'Til Death Do Us Part

Daily Marriage Tip for March 18, 2014:

Married couples are the ministers of the Sacrament of Marriage. How do you minister to each other in your daily life? Don’t forget to pray for all the graces of your sacrament!

Regnum Christi

Actions Speak Louder Than Words

| SPIRITUAL LIFE | SPIRITUALITY

Tuesday of the Second Week of Lent

Matthew 23: 1-12

Jesus said to the crowds and to his disciples, “The scribes and the Pharisees sit on Moses´ seat; therefore, do whatever they teach you and follow it; but do not do as they do, for they do not practice what they teach. They tie up heavy burdens, hard to bear, and lay them on the shoulders of others; but they themselves are unwilling to lift a finger to move them. They do all their deeds to be seen by others; for they make their phylacteries broad and their fringes long. They love to have the place of honor at banquets and the best seats in the synagogues, and to be greeted with respect in the marketplaces, and to have people call them rabbi. But you are not to be called rabbi, for you have one teacher, and you are all students. And call no one your father on earth, for you have one Father-- the one in heaven. Nor are you to be called instructors, for you have one instructor, the Messiah. The greatest among you will be your servant. All who exalt themselves will be humbled, and all who humble themselves will be exalted.”

Introductory Prayer: Lord, though I cannot see you with my eyes, I believe you are present to me now, in my innermost being, and that you know me far better than I know myself. I also know that you love me much more than I love my own self. Thank you for loving and watching over me, though I don’t deserve your love. In return, I offer you my sorrow for my sins and my hopes to love you more each day.

Petition: Lord, help me to be humble like you.

1. Disinterested Charity: How do we know that we are truly working for God? When we are willing to work for him for nothing. God calls some missionaries to work with the poor, who can repay their benefactors with nothing more than smiles and gratitude. Other missionaries work with the humanly and spiritually poor, who neither recognize their neediness nor value the work of Christian evangelization. Parents put in long, hidden hours of service to sustain their families, often without receiving a simple “thank you.” Christ shunned human recognition not just with his words: when the people wanted to make him king, he hurried off to proclaim the Good News somewhere else. Do I value my charity towards others more than I value any position of authority? Do I seek the praise of others for the good deeds I do?

2. Little Misunderstandings: Christian authority comes not from titles or positions, but from our faithful adherence to Christ’s commandment of charity and service. We should welcome misunderstanding in the face of our doing good. It means that God is inviting us to attain a higher level in our charity and Christian leadership. With his fidelity, Christ shows us that we have every reason to believe in the fulfillment of God’s promise. The book of Wisdom shows us that misunderstanding is part of God’s plan: “He calls blest the destiny of the just and boasts that God is his Father. Let us see whether his words be true; let us find out what will happen to him. For if the just one be the son of God, he will defend him and deliver him from the hand of his foes. With revilement and torture let us put him to the test that we may have proof of his gentleness and try his patience. Let us condemn him to a shameful death; for according to his own words, God will take care of him” (Wisdom 2: 16-20).

3. The Cross is Our Claim to Glory: “And when I am lifted up from the earth, I will draw everyone to myself” (John 12:32). Christ did not lift himself up for others to notice; he refused to exalt himself. He refused the places of honor at banquets (he sat with the tax collectors), seats of honor in synagogues (they threw him out), and special greetings in marketplaces (“Why do you call me good? No one is good but God alone” (Mark 10:18)). His silence infuriated Pilate: “Do you not speak to me? Do you not know that I have power to release you and I have power to crucify you?” (John 19:10). They asked Christ to exalt himself by coming down from the cross, and he refused. This is the real test of our trust and love: trusting that God really cares for us when he allows us to be crucified for being faithful, and loving that crucifixion by embracing it willingly for the good of souls.

Conversation with Christ: Dear Jesus, I know I will never be able to be as humble as you, but I want to desire and work for the greatest degree of humility possible for me. I want to leave behind the pride that has damaged so many areas of my life. I want to have your example always fresh in my mind so that I can keep advancing—not in order to glory in my own perfection, but in order to please you and do your will.

Resolution: I will think of the relationship in my life where my pride is most destructive. I will take concrete steps to deal with that person more positively and humbly.

Homily of the Day

March 18, 2014

The first reading reminds us of our social responsibilities as Christians. We cannot profess to be followers of Christ if we mistreat our workers, cheat the government and neglect the widows and orphans. Christianity has slowly made many peoples more humane and adopt laws that benefit the poor and the oppressed. But the world has forgotten its Christian roots and become godless, selfish, arrogant and unkind. We should reflect on our own lives and how we can become better Christians. It could be by sharing our blessings with the poor, giving more quality time to our families, not condoning unjust social practices, etc. We must be happy to be Christians and strive to bring justice and love to others.

The gospel is an indictment of the hypocrisy of the Pharisees during the time of Jesus. Their sin was not to practice what they preached. This is what we might also be doing. So people do not listen to us anymore, our children do not obey us, and our neighbors speak behind our backs. Therefore, we need to reevaluate our actions and behavior and then ask God’s help to reform our lives. This is the purpose of the season of Lent: to convert to the Lord, to His ways of thinking and doing. We are called to humility, to accept corrections, and even humiliations and injustices. We are called to save men and bring love and forgiveness to the most hardened and unbelieving of men. Let us save the world by following the footsteps of the crucified Christ.

One Bread, One Body

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All Issues > Volume 30, Issue 2

<< Tuesday, March 18, 2014 >>

St. Cyril of Jerusalem

Isaiah 1:10, 16-20
View Readings

Psalm 50:8-9, 16-17, 21, 23

Matthew 23:1-12
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GUILT TRIPS

"Though your sins be like scarlet, they may become white as snow; though they be crimson red, they may become white as wool." —Isaiah 1:18

In yesterday's readings, Daniel twice confessed: "We are shamefaced" (Dn 9:7, 8). In today's first reading, the Lord promises to forgive sins that are "like scarlet" or "crimson red." These scarlet sins are those of which we are most ashamed. Shame is a form of self-hatred. We feel no-good, dirty, ashamed of ourselves.

Shame results when we try to deal with guilt by our own power. Guilt is good. It is a normal, God-given reaction to sin. Guilt is the spiritual counterpart to the physical sensation of pain. As pain saves us from being seriously hurt or warns us that we need medical attention, so guilt warns us that something is wrong spiritually. Guilt is part of reality. The question is not: "Will I go on a guilt trip?" All human beings will go on guilt trips. We can't help it. The question is: "When and where and for how long will I go on a guilt trip?"

If we deal with guilt by repenting immediately and taking a short guilt trip to Jesus' forgiveness, we receive love, mercy, and freedom from our sins. If we delay our guilt trip and hope we won't need to take one, we'll eventually take one anyway. The longer we wait, the worse it gets. If we wait too long, we finally take a one-way guilt trip to hell. If we take a guilt trip not to Jesus' love, but to our self-pity, or human efforts, our guilt leads to shame, that is, self-hatred. Therefore, when we sin, we should repent immediately and take a short guilt-trip to Jesus' forgiveness.

Prayer: Father, thank You for guilt, and thank You especially for Jesus and His blood shed to wash away our sins.

Promise: "Whoever exalts himself shall be humbled, but whoever humbles himself shall be exalted." —Mt 23:12

Praise: St. Cyril zealously dedicated himself to instructing catechumens during Lent and Easter. His lessons were so anointed that they have been passed on for seventeen centuries.

Matthew
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Matthew 23
1.	THEN Jesus spoke to the multitudes and to his disciples,	Tunc Jesus locutus est ad turbas, et ad discipulos suos,	τοτε ο ιησους ελαλησεν τοις οχλοις και τοις μαθηταις αυτου
2.	Saying: The scribes and the Pharisees have sitten on the chair of Moses.	dicens : Super cathedram Moysi sederunt scribæ et pharisæi.	λεγων επι της μωσεως καθεδρας εκαθισαν οι γραμματεις και οι φαρισαιοι
3.	All things therefore whatsoever they shall say to you, observe and do: but according to their works do ye not; for they say, and do not.	Omnia ergo quæcumque dixerint vobis, servate, et facite : secundum opera vero eorum nolite facere : dicunt enim, et non faciunt.	παντα ουν οσα εαν ειπωσιν υμιν τηρειν τηρειτε και ποιειτε κατα δε τα εργα αυτων μη ποιειτε λεγουσιν γαρ και ου ποιουσιν
4.	For they bind heavy and insupportable burdens, and lay them on men's shoulders; but with a finger of their own they will not move them.	Alligant enim onera gravia, et importabilia, et imponunt in humeros hominum : digito autem suo nolunt ea movere.	δεσμευουσιν γαρ φορτια βαρεα και δυσβαστακτα και επιτιθεασιν επι τους ωμους των ανθρωπων τω δε δακτυλω αυτων ου θελουσιν κινησαι αυτα
5.	And all their works they do for to be seen of men. For they make their phylacteries broad, and enlarge their fringes.	Omnia vero opera sua faciunt ut videantur ab hominibus : dilatant enim phylacteria sua, et magnificant fimbrias.	παντα δε τα εργα αυτων ποιουσιν προς το θεαθηναι τοις ανθρωποις πλατυνουσιν δε τα φυλακτηρια αυτων και μεγαλυνουσιν τα κρασπεδα των ιματιων αυτων
6.	And they love the first places at feasts, and the first chairs in the synagogues,	Amant autem primos recubitus in cœnis, et primas cathedras in synagogis,	φιλουσιν τε την πρωτοκλισιαν εν τοις δειπνοις και τας πρωτοκαθεδριας εν ταις συναγωγαις
7.	And salutations in the market place, and to be called by men, Rabbi.	et salutationes in foro, et vocari ab hominibus Rabbi.	και τους ασπασμους εν ταις αγοραις και καλεισθαι υπο των ανθρωπων ραββι ραββι
8.	But be not you called Rabbi. For one is your master; and all you are brethren.	Vos autem nolite vocari Rabbi : unus est enim magister vester, omnes autem vos fratres estis.	υμεις δε μη κληθητε ραββι εις γαρ εστιν υμων ο καθηγητης ο χριστος παντες δε υμεις αδελφοι εστε
9.	And call none your father upon earth; for one is your father, who is in heaven.	Et patrem nolite vocare vobis super terram : unus est enim pater vester qui in cælis est.	και πατερα μη καλεσητε υμων επι της γης εις γαρ εστιν ο πατηρ υμων ο εν τοις ουρανοις
10.	Neither be ye called masters; for one is you master, Christ.	Nec vocemini magistri : quia magister vester unus est, Christus.	μηδε κληθητε καθηγηται εις γαρ υμων εστιν ο καθηγητης ο χριστος
11.	He that is the greatest among you shall be your servant.	Qui major est vestrum, erit minister vester.	ο δε μειζων υμων εσται υμων διακονος
12.	And whosoever shall exalt himself shall be humbled: and he that shall humble himself shall be exalted.	Qui autem se exaltaverit, humiliabitur : et qui se humiliaverit, exaltabitur.	οστις δε υψωσει εαυτον ταπεινωθησεται και οστις ταπεινωσει εαυτον υψωθησεται

1. Then spoke Jesus to the multitude, and to his disciples,
2. Saying, The Scribes and the Pharisees sit in Moses' seat:
3. All therefore whatever they bid you observe, that observe and do; but do not you after their works: for they say, and do not do.
4. For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers.

PSEUDO-CHRYS. When the Lord had overthrown the Priests by His answer, and shown their condition to be irremediable, forasmuch as clergy, when they do wickedly, cannot be amended, but laymen who have gone wrong are easily set right, He turns His discourse to His Apostles and the people. For that is an unprofitable word which silences one, without conveying improvement to another.

ORIGEN; The disciples of Christ are better than the common herd; and you may find in the Church such as with more ardent affection come to the word of God; these are Christ's disciples, the rest are only His people. And sometimes He speaks to His disciples alone, sometimes to the multitudes and His disciples together, as here. The Scribes and Pharisees sit in Moses' seat, as professing his Law, and boasting that they can interpret it. Those that do not depart from the letter of the Law are the Scribes; those who make high professions, and separate themselves from the vulgar as better than they, are called Pharisees, which signifies 'separate.' Those who understand and expound Moses according to his spiritual meaning, these sit indeed on Moses' seat, but are neither Scribes nor Pharisees, but better than either, Christ's beloved disciples. Since His coming these have sat upon the seat of the Church, which is the seat of Christ.

PSEUDO-CHRYS. But regard must be had to this, after what sort each man fills his seat; for not the seat makes the Priest, but the Priest the seat; the place does not consecrate the man, but the man the place. A wicked Priest derives guilt and not honor from his Priesthood.

CHRYS. But that none should say, For this cause am I slack to practice, because my instructor is evil, He removes every such plea, saying, All therefore whatever they say to you, that observe and do, for they speak not their own, but God's, which things He taught through Moses in the Law. And look with how great honor He speaks of Moses, showing again what harmony there is with the Old Testament.

ORIGEN; But if the Scribes and Pharisees who sit in Moses' seat are the teachers of the Jews, teaching the commandments of the Law according to the letter, how is this that the Lord bids us do after all things which they say; but the Apostles in the Acts forbid the believers to do according to the letter of the Law. These indeed taught after the letter, not understanding the Law spiritually. Whatsoever they say to us out of the Law, with understanding of its sense, that we do and keep, not doing after their works, for they do not what the law enjoins, nor perceive the veil that is upon the letter of the Law. Or by all we are not to understand every thing in the Law, many things for example relating to the sacrifices, and the like, but such as concern our conduct.

But why did He command this not of the Law of grace, but of the doctrine of Moses? Because truly it was not the time to publish the commandments of the New Law before the season of His passion. I think also that He had herein something further in view. He was about to bring many things against the Scribes and Pharisees in His discourse following, wherefore that vain men might not think that He coveted their place of authority, or spoke thus out of enmity to them, he first puts away from Himself this suspicion, and then begins to reprove them, that the people might not fall into their faults; and that, because they ought to hear them, they Should not think that therefore they ought to imitate them in the works, He adds, But do you not after their works. What can be more pitiable than such a teacher, whose life to imitate is ruin, to refuse to follow is salvation for his disciples?

PSEUDO-CHRYS. But as gold is picked out of the dross, and the dross is left, so hearers may take doctrine and leave practice, for good doctrine oft comes from an evil man. But as Priests judge it better to teach the bad for the sake of the good, rather than to neglect the good for the sake of the bad; so also let those who are set under them pay respect to the bad Priests for the sake of the good, that the good may not be despised because of the bad; for it is better to give bad what is not their due, rather than to defraud the good of what is justly theirs.

CHRYS. Look with what He begins His reproof of them, For they say, and do not. Every one who transgresses the Law is deserving of blame, but especially he who has the post of instruction. And this for a threefold cause; first, because he is a transgressor; secondly, because when he ought to set others right, he himself halts; thirdly, because, being in the rank of a teacher, his influence is more corrupting. Again, He brings a further charge against them, that they oppress those that are put under them; They bind heavy burdens; in this He shows a double evil in them; that they exacted without any allowance the utmost rigor of life from those that were put under them, while they allowed themselves large license herein. But a good ruler should do the contrary of this, to be to himself a severe judge, to others a merciful one. Observe in what forcible words He utters His reproof; He says not they cannot, but they will not; and not, lift them, but touch then with one of their fingers.

PSEUDO-CHRYS. And to the Scribes and Pharisees of whom He is now speaking, heavy burdens not to be borne are the commandments of the Law; as St. Peter speaks in the Acts, Why seek you to put a yoke upon the neck of the disciples, which neither we nor our fathers were able to bear? For commanding the burdens of the Law by fabulous proofs, they bound as it were the shoulders of the heart of their hearers with bands, that thus tied as though with proof of reason to them, they might not fling them off; but themselves did not in the least measure fulfill them, that is, not only did not wholly, but did not so much as attempt to.

GLOSS. Or, bind burdens, that is, gather traditions from all sides, not to aid, but to burden the con. science.

JEROME; But all these things, the shoulders, the finger, the burdens, and the bands with which they bind the burdens, have a spiritual meaning. Herein also the Lord speaks generally against all masters who enjoin high things, but do not even little things.

PSEUDO-CHRYS. Such also are they who lay a heavy burden upon those who come to penitence, so that while men would avoid present punishment, they overlook that which is to come. For if you lay upon a boy's shoulders a burden more than he can bear, he must needs either cast it off, or be broken down by it; so the man on whom you lay too grievous a burden of penance must either wholly refuse it, or if he submit himself to it will find himself unable to bear it, and so be offended, and sin worse. Also, if we should be wrong in imposing too light a penance, is it not better to have to answer for mercy than for severity? Where the master of the household is liberal, the steward should not be oppressive. If God be kind, should His Priest be harsh? Do you seek thereby the character of sanctity? Be strict in ordering your own life, in that of others lenient; let men hear of you as enjoining little, and performing much. The Priest who gives license to himself, and exacts the utmost from others, is like a corrupt tax-gatherer in the state, who to ease himself taxes others heavily.

5. But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments,
6. And love the uppermost rooms at feasts, and the chief seats in the synagogues,
7. And greetings in the markets, and to be called of men, Rabbi, Rabbi.
8. But be not you called Rabbi: for one is your Master, even Christ, and all you are brethren.
9. And call no man your father upon the earth: for one is your Father, which is in heaven.
10. Neither be you called masters: for one is your Master, even Christ.
11. But he that is greatest among you shall be your servant.
12. And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.

CHRYS. The Lord had charged the Scribes and Pharisees with harshness and neglect; He now brings forward their vain-glory, which made them depart from God.

PSEUDO-CHRYS. Every substance breeds in itself that which destroys it, as wood the worm, and garments the moth; so the Devil strives to corrupt the ministry of the Priests, who are ordained for the edification of holiness, endeavoring that this good, while it is done to be seen of men, should be turned into evil. Take away this fault from the clergy, and you will have no further labor in their reform, for of this it comes that a clergyman who has sinned can hardly perform penance. Also the Lord here points out the cause why they could not believe in Christ, because nearly all they did was in order to be seen of men; for he whose desire is for earthly glory from men, cannot believe on Christ who preaches things heavenly.

I have read one who interprets this place thus. In Moses' seat, that is, in the rank and degree instituted by Moses, the Scribes and Pharisees are seated unworthily, forasmuch as they preached to others the Law which foretold Christ's coming, but themselves did not receive Him when come. For this cause He exhorts the people to hear the Law which they preached, that is, to believe in Christ who was preached by the Law, but not to follow the Scribes and Pharisees in their disbelief of Him. And He shows the reason why they preached the coming of Christ out of the Law, yet did not believe on Him; namely, because they did not preach that Christ should come through any desire of His coming, but that they might be seen by men to be doctors of the Law.

ORIGEN; And their works likewise they do to be seen of men, using outward circumcision, taking away actual leaven out of their houses, and doing such like things. But Christ's disciples fulfill the Law in things secret, being Jews inwardly, as the Apostle speaks.

CHRYS. Note the intensive force of the words of His reproofs. He says not merely that they do their works to be seen of men, but added, all their works. And not only in great things but in some things trivial they were vainglorious, They make broad their phylacteries and enlarge the borders of their garments.

JEROME; For the Lord, when He had given the commandments of the Law through Moses, added at the end, And you shall bind them for a sign upon your hand, and they shall be ever before your eyes; the meaning of which is, Let my precepts be in your hand so as to he fulfilled in your works; let them be before your eyes so as that you shall meditate upon them day and night. This the Pharisees misinterpreting, wrote on parchments the Decalogue of Moses, that is, the Ten Commandments, and folding them up, tied them on their forehead, so making them a crown for their head, that they should be always before their eyes.

Moses had in another place given command that they should make fringes of blue in the borders of their garments, to distinguish the people of Israel; that as in their bodies circumcision, so in their garments the fringe, might discriminate the Jewish nation. But these superstitious teachers, catching at popular favor, and making gain of silly women, made broad hems, and fastened them with sharp pins, that as they walked or sat they might be pricked, and by such monitors be recalled to the duties of God's ministry. This embroidery then of the Decalogue they called phylacteries, that is, conservatories, because those who wore them, wore them for their own protection and security. So little did the Pharisees understand that they were to be worn on the heart and not on the body; for in equal degree may cases and chests be said to have books, which assuredly have not the knowledge of God.

PSEUDO-CHRYS. But after their example do many invent Hebrew names of Angels, and write them, and bind them on themselves, and they seem dreadful to such as are without understanding. Others again wear round their neck a portion of the Gospel written out. But is not the Gospel read every day in the Church, and heard by all? Those therefore who receive no profit from the Gospel sounded in their ears, how shall the having them hung about their neck save them? Further, wherein is the virtue of the Gospel? in the shape of its letters, or in the understanding its meaning? If in the characters, you do well to hang them round your neck; if in their meaning, they are of more profit when laid up in the heart, than hung round the neck. But others explain this place thus, That they made broad their teachings concerning special observances, as phylacteries, or preservatives of salvation, preaching them continually to the people. And the broad fringes of their garments they explain of the same undue stress upon such commandments.

JEROME; Seeing they thus make broad their phylacteries, and make them broad fringes, desiring to have glory of men, they are convicted also in other things; For they love the uppermost rooms at feasts, and the chief seats in the synagogues.

RABAN. It should be noted, that He does not forbid those to whom this belongs by right of rank to be saluted in the forum, or to sit or recline in the highest room; but those who unduly desire these things, whether they obtain them or not, these He enjoins the believers to shun as wicked.

PSEUDO-CHRYS. For He rebukes not those who recline in the highest place, but those who love such places, blaming the will not the deed. For to no purpose does he humble himself in place who exalts himself in heart. For some vain men hearing that it was a commendable thing to seat himself in the lowest place, chooses so to do; and thus not only does not put away the vanity of his heart, but adds this additional vain ostentation of his humility, as one who would be thought righteous and humble. For many proud men take the lowest place in their bodies, but in haughtiness of heart think themselves to be seated among the highest; and there are many humble men who, placed among the highest, are inwardly in their own esteem among the lowest.

CHRYS. Observe where vain glory governed them, to wit, in the synagogues, whither they entered to guide others. It had been tolerable to have felt thus at feasts, notwithstanding that a doctor ought to be had in honor in all places alike, and not in the Churches only. But if it be blameworthy to love such things, how wrong is it to seek to attain them?

PSEUDO-CHRYS. They love the first salutations, first, that is, not in time only, before others; but in tone, that we should say with a loud voice, Hail, Rabbi and in body that we should bow low our head; and in place, that the salutation should be in public.

RABAN. And herein they are not without fault, that the same men should be concerned in the litigations of the forum, who in the synagogue in Moses' seat, seek to be called Rabbi by men.

PSEUDO-CHRYS. That is, they wish to be called, not to be such; they desire the name, and neglect the duties.

ORIGEN; And in the Church of Christ are found some who take to them selves the uppermost places, that is, become deacons; next they aspire to the chief seats of those that are called presbyters; and some intrigue to be styled among men Bishop, that is, to be called Rabbi. But Christ's disciple loves the uppermost place indeed, but at the spiritual banquet, where he may feed on the choicer morsels of spiritual food, for, with the Apostles who sit upon twelve thrones, he loves the chief seats, and hastens by his good works to render himself worthy of such seats; and he also loves salutations made in the heavenly market-place, that is, in the heavenly congregations of the primitive. But the righteous man would be called Rabbi, neither by man, nor by any other, because there is One Master of all men.

CHRYS. Or otherwise, Of the foregoing things with which He had charged the Pharisees, He now passes over many as of no weight, and such as His disciples needed not to be instructed in; but that which was the cause of all evils, namely, ambition of the master's seat, that He insists upon to instruct His disciples..

PSEUDO-CHRYS. Be not you called Rabbi, that you take not to yourselves what belongs to God. And call not others Rabbi, that you pay not to men a divine honor. For One is the Master of all, who instructs all men by nature. For if man were taught by man, all men would learn that have teachers; but seeing it is not man that teaches, but God, many are taught, but few learn. Man cannot by teaching impart an understanding to man, but that under standing which is given by God man calls forth by schooling

HILARY; And that the disciples may ever remember that they are the children of one parent, and that by their new birth they have passed the limits of their earthly origin.

JEROME; All men may be called brethren in affection, which is of two kinds, general and particular. Particular, by which all Christians are brethren; general, by which all men being born of one Father are bound together by like tie of kindred.

PSEUDO-CHRYS. And call no man your Father upon earth; because in this world though man begets man, yet there is one Father who created all men. For we have not beginning of life from our parents, but we have our life transmitted through them.

ORIGEN; But who calls no man father upon earth? He who in every action done as before God, says, Our Father, which art in Heaven.

GLOSS. Because it was clear who was the Father of all, by this which was said, Which art in Heaven, He would teach them who was the Master of all, and therefore repeats the same command concerning a master, Neither be you called masters; for one is your Master, even Christ.

CHRYS. Not that at when Christ is here said to be our Master, the Father is excluded, as neither when God is said to be our Father, is Christ excluded, Who is the Father of men.

JEROME; It is a difficulty that the Apostle against this command calls himself the teacher of the Gentiles; and that in monasteries in their common conversation, they call one another, Father. It is to be cleared thus. It is one thing to be father or master by nature, another by sufferance. Thus when we call any man our father, we do it to show respect to his age, not as regarding him as the author of our being. We also call men 'Master,' from resemblance to a real master; and, not to use tedious repetition, as the One God and One Son, who are by nature, do not preclude us from calling others gods and sons by adoption, so the One Father and One Master, do not preclude us from speaking of other fathers and masters by an abuse of the terms.

CHRYS Not only does the Lord forbid us to seek supremacy, but would lead His hearer to the very opposite; He that is greatest among you shall be your servant.

ORIGEN; Or otherwise; And if one minister the divine word, knowing that it is Christ that makes it to be fruitful, such a one professes himself a minister and not a master; whence it follows, He that is greatest among you, let him be your servant. As Christ Himself, who was in truth our Master, professed Himself a minister, saying, I am in the midst of you as one that ministers. And well does He conclude this prohibition of all vain-glory with the words, And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.

REMIG. Which means that every one who thinks highly of his own deserts, shall be humbled before God; and every one who humbles himself concerning his good deeds, shall be exalted with God.

Catena Aurea Matthew 23

Crucifixion with the Virgin and St John the Evangelist

Monaco Lorenzo

1400-05
Tempera on panel, 85 x 37 cm
Metropolitan Museum of Art, New York