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From: Ezekiel 34:1-11

Oracle against the shepherd of Israel

[1] The word of the Lord came to me: [2] “Son of man, prophesy against the
shepherds of Israel, prophesy, and say to them, even to the shepherds, Thus
says the Lord God: Ho, shepherds of Israel who have been feeding yourselves!
Should not shepherds feed the sheep? [3] You eat the fat, you clothe yourselves
with the wool, you slaughter the fatlings; but you do not feed the sheep. [4] The
weak you have not strengthened, the sick you have not healed, the crippled you
have not bound up, the strayed you have not brought back, the lost you have not
sought, and with force and harshness you have ruled them. [5] So they were
scattered, because there was no shepherd; and they became food for all the wild
beasts. [6] My sheep were scattered, they wandered over all the mountains and
on every high hill; my sheep were scattered over all the face of the earth, with
none to search or seek for them.

[7] “Therefore, you shepherds, hear the word of the Lord: [5] As I live, says the
Lord God, because my sheep have become a prey, and my sheep have become
food for all the wild beasts, since there was no shepherd; and because my shep-
herds have not searched for my sheep, but the shepherds have fed themselves,
and have not fed my sheep; [9] therefore, you shepherds, hear the word of the
Lord: [10] Thus says the Lord God, Behold, I am against the shepherds; and I
will require my sheep at their hand, and put a stop to their feeding the sheep; no
longer shall the shepherds feed themselves. I will rescue my sheep from their
mouths, that they may not be food for them.

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Commentary:

34:1-31. In some Sumerian and Egyptian texts the image of the shepherd is
sometimes applied to leading men and gods. In the Bible it is often applied to
kings (1 Kings 22:17), perhaps because David began life as a shepherd (1 Sam
17:34; Ps 78:70-72), and to the Lord (cf. Ps 23:1-6; 80:2-3). The prophets, par-
ticularly Jeremiah, use the image when talking about rulers, be they kings or
priests (cf Jer 2:8; 10:21; 25:34-36; Zech 11:4-17). In this first address to the ex-
iles, Ezekiel talks about bad shepherds, that is, the evil rulers who led the peo-
ple into the disaster of the exile (vv. 1-10) — and, by contrast, he speaks of the
Lord, the supreme shepherd who takes over the reins of government to rule his
people without intermediaries (vv. 11-22), and of the new messiah-ruler whom
God himself will place at their head: he will be their new shepherd, David, who
will lead his flock to the best pastures (vv. 23-31).

Jesus found this a very appropriate image for explaining his role as Messiah and
Saviour (in 10:1-18) and as Judge at the end of time (cf. Mt 25:31-46). Moreover,
he confirmed his words by actions. When, at the multiplication of the loaves, he
gathers those who have followed him (they are “like sheep without a shepherd”:
Mk 6:34: cf. Ezek 34:5), and nourishes them with bread and with the word of his
teaching, he is fulfilling this prophecy of Ezekiel which promises a new king, a
true shepherd, and a new Covenant. Jesus is, then, the shepherd who assem-
bles all mankind to lead it to salvation: “He is the one who has gathered toge-
ther into one flock all the holy sheep from all the nations under heaven, without
neglecting any of the peoples of the earth: he carries out every day what he once
promised, when he said: ‘There are other sheep, that are not of this flock, and
these too I will tend, and they will listen to my voice, and there will be one flock,
and there will be one shepherd’” (St Leo the Great, Sermones, 63, 7). And as
Bl. John Paul II teaches: “The figure of Jesus Christ as shepherd of the Church,
his flock, takes up and represents in new and more evocative terms the same
content as that of Jesus Christ as head and servant. Fulfilling the prophetic pro-
clamation of the Messiah and saviour joyfully announced by the psalmist and
the prophet Ezekiel (cf. Ps 22-23; Ezek 34:11ff), Jesus presents himself as ‘the
good shepherd’ (Jn 10:11, 14), not only of Israel but of all humanity (cf. Jn 10:16).
His whole life is a continual manifestation of his ‘pastoral charity’” (Pastores da-
bo vobis, 22).

34:1-10. As is usual in condemnatory oracles, the charges are mentioned first
(vv. 2 6) and then comes the sentence, which begins with the usual “Therefore”
(vv. 7-10). The rulers of the people (cf. 23:23-31), that is, the princes, priests, el-
ders and professional prophets, have exploited the people and sought their own
gain. What Ezekiel says here carries a message for those who hold office in
Christian communities: “In the Church of Christ, everyone is obliged to make a
tenacious effort to remain loyal to the teaching of Christ. No one is exempt. If
the shepherds do not themselves strive to acquire a sensitive conscience and
to remain faithful to dogma and moral teaching — which make up the deposit of
faith and the inheritance of all — then the prophetic words of Ezekiel will be borne
out: ‘Son of man, prophesy against the shepherds of Israel, prophesy, and say
to them, even to the shepherds, thus says the Lord God: Ho, shepherds of Israel
who have been feeding yourselves! [...] This is a strong reproof, but the offence
against God is even worse when those who have received the task of promoting
the spiritual welfare of everyone abuse souls instead, depriving them of the crys-
tal water of baptism, which regenerates the soul; of the soothing oil of confirma-
tion, which strengthens it; of the tribunal which pardons; of the food which gives
eternal life” (St Josemaria Escrivá, Christ Is Passing By, 81).

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

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

From: Matthew 20:1-16

The Parable of the Laborers in the Vineyard

[1] “For the Kingdom of Heaven is like a householder who went out early in the
morning to hire laborers for his vineyard. [2] After agreeing with the laborers for
a denarius a day, he sent them into his vineyard. [3] And going out about the
third hour he saw others standing idle in the market place; [4] and to them he
said, ‘You go into the vineyard too, and whatever is right I will give you.’ So they
went. [5] Going out again about the sixth hour and the ninth hour, he did the
same. [6] And about the eleventh hour he went out and found others standing;
and he said to them, ‘Why do you stand here idle all day?’ [7] They said to him,
‘Because no one has hired us.’ He said to them, ‘You go into the vineyard too.’
[8] And when evening came, the owner of the vineyard said to his steward, ‘Call
the laborers and pay them their wages, beginning with the last, up to the first.’

[9] And when those hired about the eleventh hour came, each of them received
a denarius. [10] Now when the first came, they thought they would receive more;
but each of them also received a denarius. [11] And on receiving it they grumbled
at the householder, [12] saying, ‘These last worked only one hour, and you have
made them equal to us who have borne the burden of the day and the scorching
heat.’ [13] But he replied to one of them, ‘Friend, I am doing you no wrong; did
you not agree with me for a denarius? [14] Take what belongs to you, and go; I
choose to give to this last as I give to you. [15] Am I not allowed to do what I
choose with what belongs to me? Or do you begrudge my generosity? [16] So
the last will be first, and the first last.”

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Commentary:

1-16. This parable is addressed to the Jewish people, whom God called at an
early hour, centuries ago. Now the Gentiles are also being called — with an equal
right to form part of the new people of God, the Church. In both cases it is a mat-
ter of a gratuitous, unmerited, invitation; therefore, those who were the “first” to
receive the call have no grounds for complaining when God calls the “last” and
gives them the same reward — membership of His people. At first sight the labo-
rers of the first hour seem to have a genuine grievance—because they do not rea-
lize that to have a job in the Lord’s vineyard is a divine gift. Jesus leaves us in
no doubt that although He calls us to follow different ways, all receive the same
reward — Heaven.

2. “Denarius”: a silver coin bearing an image of Caesar Augustus (Matthew 22:
19-21).

3. The Jewish method of calculating time was different from ours. They divided
the whole day into eight parts, four night parts (called “watches”) and four day
parts (called “hours”)—the first, third, sixth and ninth hour.

The first hour began at sunrise and ended around nine o’clock; the third ran to
twelve noon; the sixth to three in the afternoon; and the ninth from three to sun-
set. This meant that the first and ninth hours varied in length, decreasing in au-
tumn and winter and increasing in spring and summer and the reverse happe-
ning with the first and fourth watches.

Sometimes intermediate hours were counted—as for example in verse 6 which
refers to the eleventh hour, the short period just before sunset, the end of the
working day.

16. The Vulgate, other translations and a good many Greek codices add: “For
many are called, but few are chosen” (cf. Matthew 22:14).

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

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

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

Readings at Mass

Liturgical Colour: White.

First reading	Ezekiel 34:1-11 ©

An oracle against bad and selfish shepherds

The word of the Lord was addressed to me as follows: ‘Son of man, prophesy against the shepherds of Israel; prophesy and say to them:

‘“Shepherds, the Lord says this: Trouble for the shepherds of Israel who feed themselves! Shepherds ought to feed their flock, yet you have fed on milk, you have dressed yourselves in wool, you have sacrificed the fattest sheep, but failed to feed the flock. You have failed to make weak sheep strong, or to care for the sick ones, or bandage the wounded ones. You have failed to bring back strays or look for the lost. On the contrary, you have ruled them cruelly and violently. For lack of a shepherd they have scattered, to become the prey of any wild animal; they have scattered far. My flock is straying this way and that, on mountains and on high hills; my flock has been scattered all over the country; no one bothers about them and no one looks for them.

‘“Well then, shepherds, hear the word of the Lord. As I live, I swear it – it is the Lord who speaks – since my flock has been looted and for lack of a shepherd is now the prey of any wild animal, since my shepherds have stopped bothering about my flock, since my shepherds feed themselves rather than my flock, in view of all this, shepherds, hear the word of the Lord. The Lord says this: I am going to call the shepherds to account. I am going to take my flock back from them and I shall not allow them to feed my flock. In this way the shepherds will stop feeding themselves. I shall rescue my sheep from their mouths; they will not prey on them any more.”

‘For the Lord says this: “I am going to look after my flock myself and keep all of it in view.”’

Responsorial Psalm	Psalm 22(23) ©

The Lord is my shepherd: there is nothing I shall want.

The Lord is my shepherd;

there is nothing I shall want.

Fresh and green are the pastures

where he gives me repose.

Near restful waters he leads me,

to revive my drooping spirit.

The Lord is my shepherd: there is nothing I shall want.

He guides me along the right path;

he is true to his name.

If I should walk in the valley of darkness

no evil would I fear.

You are there with your crook and your staff;

with these you give me comfort.

The Lord is my shepherd: there is nothing I shall want.

You have prepared a banquet for me

in the sight of my foes.

My head you have anointed with oil;

my cup is overflowing.

The Lord is my shepherd: there is nothing I shall want.

Surely goodness and kindness shall follow me

all the days of my life.

In the Lord’s own house shall I dwell

for ever and ever.

The Lord is my shepherd: there is nothing I shall want.

Gospel Acclamation	Ps118:135

Alleluia, alleluia!

Let your face shine on your servant,

and teach me your decrees.

Alleluia!

Or:	Heb4:12

Alleluia, alleluia!

The word of God is something alive and active:

it can judge secret emotions and thoughts.

Alleluia!

Gospel	Matthew 20:1-16 ©

Why be envious because I am generous?

Jesus said to his disciples: ‘The kingdom of heaven is like a landowner going out at daybreak to hire workers for his vineyard. He made an agreement with the workers for one denarius a day, and sent them to his vineyard. Going out at about the third hour he saw others standing idle in the market place and said to them, “You go to my vineyard too and I will give you a fair wage.” So they went. At about the sixth hour and again at about the ninth hour, he went out and did the same. Then at about the eleventh hour he went out and found more men standing round, and he said to them, “Why have you been standing here idle all day?” “Because no one has hired us” they answered. He said to them, “You go into my vineyard too.” In the evening, the owner of the vineyard said to his bailiff, “Call the workers and pay them their wages, starting with the last arrivals and ending with the first.” So those who were hired at about the eleventh hour came forward and received one denarius each. When the first came, they expected to get more, but they too received one denarius each. They took it, but grumbled at the landowner. “The men who came last” they said “have done only one hour, and you have treated them the same as us, though we have done a heavy day’s work in all the heat.” He answered one of them and said, “My friend, I am not being unjust to you; did we not agree on one denarius? Take your earnings and go. I choose to pay the last comer as much as I pay you. Have I no right to do what I like with my own? Why be envious because I am generous?” Thus the last will be first, and the first, last.’

Matthew
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Matthew 20
1.	THE kingdom of heaven is like to an householder, who went out early in the morning to hire labourers into his vineyard.	Simile est regnum cælorum homini patrifamilias, qui exiit primo mane conducere operarios in vineam suam.	ομοια γαρ εστιν η βασιλεια των ουρανων ανθρωπω οικοδεσποτη οστις εξηλθεν αμα πρωι μισθωσασθαι εργατας εις τον αμπελωνα αυτου
2.	And having agreed with the labourers for a penny a day, he sent them into his vineyard.	Conventione autem facta cum operariis ex denario diurno, misit eos in vineam suam.	και συμφωνησας μετα των εργατων εκ δηναριου την ημεραν απεστειλεν αυτους εις τον αμπελωνα αυτου
3.	And going about the third hour, he saw others standing in the market place idle.	Et egressus circa horam tertiam, vidit alios stantes in foro otiosos,	και εξελθων περι τριτην ωραν ειδεν αλλους εστωτας εν τη αγορα αργους
4.	And he said to them: Go you also into my vineyard, and I will give you what shall be just.	et dixit illis : Ite et vos in vineam meam, et quod justum fuerit dabo vobis.	και εκεινοις ειπεν υπαγετε και υμεις εις τον αμπελωνα και ο εαν η δικαιον δωσω υμιν
5.	And they went their way. And again he went out about the sixth and the ninth hour, and did in like manner.	Illi autem abierunt. Iterum autem exiit circa sextam et nonam horam : et fecit similiter.	οι δε απηλθον παλιν εξελθων περι εκτην και ενατην ωραν εποιησεν ωσαυτως
6.	But about the eleventh hour he went out and found others standing, and he saith to them: Why stand you here all the day idle?	Circa undecimam vero exiit, et invenit alios stantes, et dicit illis : Quid hic statis tota die otiosi ?	περι δε την ενδεκατην ωραν εξελθων ευρεν αλλους εστωτας αργους και λεγει αυτοις τι ωδε εστηκατε ολην την ημεραν αργοι
7.	They say to him: Because no man hath hired us. He saith to them: Go you also into my vineyard.	Dicunt ei : Quia nemo nos conduxit. Dicit illis : Ite et vos in vineam meam.	λεγουσιν αυτω οτι ουδεις ημας εμισθωσατο λεγει αυτοις υπαγετε και υμεις εις τον αμπελωνα και ο εαν η δικαιον ληψεσθε
8.	And when evening was come, the lord of the vineyard saith to his steward: Call the labourers and pay them their hire, beginning from the last even to the first.	Cum sero autem factum esset, dicit dominus vineæ procuratori suo : Voca operarios, et redde illis mercedem incipiens a novissimis usque ad primos.	οψιας δε γενομενης λεγει ο κυριος του αμπελωνος τω επιτροπω αυτου καλεσον τους εργατας και αποδος αυτοις τον μισθον αρξαμενος απο των εσχατων εως των πρωτων
9.	When therefore they were come, that came about the eleventh hour, they received every man a penny.	Cum venissent ergo qui circa undecimam horam venerant, acceperunt singulos denarios.	και ελθοντες οι περι την ενδεκατην ωραν ελαβον ανα δηναριον
10.	But when the first also came, they thought that they should receive more: and they also received every man a penny.	Venientes autem et primi, arbitrati sunt quod plus essent accepturi : acceperunt autem et ipsi singulos denarios.	ελθοντες δε οι πρωτοι ενομισαν οτι πλειονα ληψονται και ελαβον και αυτοι ανα δηναριον
11.	And receiving it they murmured against the master of the house,	Et accipientes murmurabant adversus patremfamilias,	λαβοντες δε εγογγυζον κατα του οικοδεσποτου
12.	Saying: These last have worked but one hour, and thou hast made them equal to us, that have borne the burden of the day and the heats.	dicentes : Hi novissimi una hora fecerunt, et pares illos nobis fecisti, qui portavimus pondus diei, et æstus.	λεγοντες οτι ουτοι οι εσχατοι μιαν ωραν εποιησαν και ισους ημιν αυτους εποιησας τοις βαστασασιν το βαρος της ημερας και τον καυσωνα
13.	But he answering said to one of them: Friend, I do thee no wrong: didst thou not agree with me for a penny?	At ille respondens uni eorum, dixit : Amice, non facio tibi injuriam : nonne ex denario convenisti mecum ?	ο δε αποκριθεις ειπεν ενι αυτων εταιρε ουκ αδικω σε ουχι δηναριου συνεφωνησας μοι
14.	Take what is thine, and go thy way: I will also give to this last even as to thee.	Tolle quod tuum est, et vade : volo autem et huic novissimo dare sicut et tibi.	αρον το σον και υπαγε θελω δε τουτω τω εσχατω δουναι ως και σοι
15.	Or, is it not lawful for me to do what I will? is thy eye evil, because I am good?	Aut non licet mihi quod volo, facere ? an oculus tuus nequam est, quia ego bonus sum ?	η ουκ εξεστιν μοι ποιησαι ο θελω εν τοις εμοις ει ο οφθαλμος σου πονηρος εστιν οτι εγω αγαθος ειμι
16.	So shall the last be first, and the first last. For many are called, but few chosen.	Sic erunt novissimi primi, et primi novissimi. Multi enim sunt vocati, pauci vero electi.	ουτως εσονται οι εσχατοι πρωτοι και οι πρωτοι εσχατοι πολλοι γαρ εισιν κλητοι ολιγοι δε εκλεκτοι

1. For the kingdom of heaven is like to a man that is a householder, which went out early in the morning to hire laborers into his vineyard.
2. And when he had agreed with the laborers for a penny a day, he sent them into his vineyard.
3. And he went out about the third hour, and saw others standing idle in the market-place,
4. And said to them; Go you also into the vineyard, and whatsoever is right I will give you. And they went their way.
5. Again he went out about the sixth and ninth hour, and did likewise.
6. And about the eleventh hour he went out, and found others standing idle, and said to them, Why stand you here all the day idle?
7. They say to him, Because no man has hired us. He said to them, Go you also into the vineyard; and whatsoever is right, that shall you receive.
8. So when even was come, the lord of the vineyard said to his steward, Call the laborers, and give them their hire, beginning from the last to the first.
9. And when they came that were hired about the eleventh hour, they received every man a penny.
10. But when the first came, they supposed that they should have received more; and they likewise received every man a penny.
11. And when they had received it, they murmured against the good man of the house,
12. Saying, These last have wrought but one hour, and you has made them equal to us, which have borne the burden and heat of the day.
13. But he answered one of them, and said, Friend, I do you no wrong: did not you agree with me for a penny?
14. Take what is yours, and go your way: I will give to this last, even as to you.
15. Is it not lawful for me to do what I will with my own? Is your eye evil, because I am good?
16. So the last shall be first, and the first last: for many be called, but few chosen.

REMIG; To establish the truth of this saying, There are many, first that shall be last, and last first, the Lord subjoins a similitude.

PSEUDO-CHRYS; The Master of the household is Christ, whose house are the heavens and the earth; and the creatures of the heavens, and the earth, and beneath the earth, his family. His vineyard is righteousness, in which are set divers sorts of righteousness as vines, as meekness, chastity, patience, and the other virtues; all of which are called by one common name righteousness. Men are the cultivators of this vineyard, whence it is said, Who went out early in the morning to hire laborers into his vineyard. For God placed His righteousness in our senses, not for His own but for our benefit. Know then that we are the hired laborers.

But as no man gives wages to a laborer, to the end he should do nothing save only to eat, so likewise we were not thereto called by Christ, that we should labor such things only as pertain to our own good, but to the glory of God. And like as the hired laborer looks first to his task, and after to his daily food, so ought we to mind first those things which concern the glory of God, then those which concern our own profit. Also as the hired laborer occupies the whole day in his Lord's work, and takes but a single hour for his own meal; so ought we to occupy our whole life in the glory of God, taking but a very small portion of it for the uses of this world. And as the hired laborer when he has done no work is ashamed that day to enter the house, and ask his food; how should not you be ashamed to enter the church, and stand before the face of God, when you have done nothing good in the sight of God?

GREG; Or; The Master of the household, that is, our Maker, has a vineyard, that is, the Church universal, which has borne so many stocks, as many saints as it has put forth from righteous Abel to the very last saint who shall be born in the end of the world. To instruct this His people as for the dressing of a vineyard, the Lord has never ceased to send out His laborers; first by the Patriarchs, next by the teachers of the Law, then by the Prophets, and at the last by the Apostles, He has toiled ill the cultivation of His vineyard; though every man, in whatsoever measure or degree he has joined good action with right faith, has been a laborer in the vineyard.

ORIGEN; For the whole of this present life may be called one day, long to us, short compared to the existence of God.

GREG; The morning is that age of the world which was from Adam and Noah, and therefore it is said, Who went out early in the morning to hire laborers into his vineyard. The terms of their hiring He adds, And when he had agreed with the laborers for a denarius a day.

ORIGEN; The denarius I suppose here to mean salvation.

REMIG; A denarius was a coin anciently equal to ten sesterces, and bearing the king's image. Well therefore does the denarius represent the reward of the keeping of the decalogue. And that, Having agreed with them for a denarius a day, is well said, to show that every man labors in the field of the holy Church in hope of the future reward.

GREG. The third hour is the period from Noah to Abraham; of which it is said, And he went out about the third hour, and saw others standing in the market-place idle.

ORIGEN; The market-place is all that is without the vineyard, that is, without the Church of Christ.

PSEUDO-CHRYS; For in this world men live by buying and selling, and gain their support by defrauding each other.

GREG; He that lives to himself, and feeds on the delights of the flesh, is lightly accused as idle, forasmuch as he does not seek the fruit of godly labor.

PSEUDO-CHRYS; Or; The idle are not sinners, for they are called dead. But he is idle who w works not the work of God. Do you desire to be not idle? Take not that which is another's; and give of that which is your own, and you have labored in the Lord's vineyard, cultivating the vine of mercy. It follows, And he said to them, Go you also into my vineyard. Observe that it is with the first alone that He agrees upon the sum to be given, a denarius; the others are hired on no express stipulation, but What is right I will give you. For the Lord knowing that Adam would fall, and that all should hereafter perish in the deluge, made conditions for him, that he should never say that he therefore neglected righteousness, because he knew not what reward he should have. But with the rest He made no contract, seeing He was prepared to give more than the laborers could hope.

ORIGEN; Or, He did not call upon the laborers of the third hour for a complete task, but left to their own choice, how much they should work. For they might perform in the vineyard work equal to that of those who had wrought since the morning, if they chose to put forth upon their task an operative energy, such as had not yet been exerted.

GREG; The sixth hour is that from Abraham to Moses, the ninth that from Moses to the coming of the Lord.

PSEUDO-CHRYS; These two hours are coupled together, because in the sixth and ninth it was that He called the generation of the Jews, and multiplied to publish His testaments among men, whereas the appointed time of salvation now drew nigh.

GREG; The eleventh hour is that from the coming of the Lord to the end of the world. The laborer in the morning, at the third, sixth, and ninth hours, denotes the ancient Hebrew people, which in its elect from the very beginning of the world, while it zealously and with right faith served the Lord, ceased not to labor in the husbandry of the vineyard. But at the eleventh the Gentiles are called. For they who through so many ages of the world had neglected to labor for their living, were they who had stood the whole day idle.

But consider their answer; They say to him, Because no man has hired us; for neither Patriarch nor Prophet had come to them. And what is it to say, No man has hired us, but to say, None has preached to us the way of life.

PSEUDO-CHRYS; For what is our hiring, and the wages of that hiring? The promise of eternal life; for the Gentiles knew neither God, nor God's promises.

HILARY; These then are sent into the vineyard, Go you also into my vineyard.

RABAN; But when they had rendered their day's task, at the fitting time for payment, When even was come, that is, when the day of this world was drawing to its close.

PSEUDO-CHRYS; Consider, He gives the reward not the next morning, but in the evening. Thus the judgment shall take place while this world is still standing, and each man shall receive that which is due to him. This is on two accounts. First, because the happiness of the world to come is to be itself the reward of righteousness; so the award is made before, and not in that world. Secondly, that sinners may not behold the blessedness of that day, The Lord said to his steward, that is, the Son to the Holy Spirit.

GLOSS; Or, if you choose, the Father said to the Son; for the Father wrought by the Son, and the Son by the Holy Spirit, not that there is any difference of substance, or majesty.

ORIGEN; Or; The Lord said to his steward, that is, to one of the Angels who was set over the payment of the laborers; or to one of those many guardians, according to what is written, that The heir as long as he is a child is under tutors and governors.

REMIG; Or, the Lord Jesus Christ Himself is the master of the household, and also the steward, like as He is the door, and also the keeper of the door. For He Himself will come to judgment, to render to each man according to that he has done. He therefore calls His laborers, and renders to them their wages, so that when they shall be gathered together in the judgment, each man shall receive according to his works.

ORIGEN; But the first laborers having the witness through faith have not received the promise of God, the lord of the household providing some better thing for us, that they without us should not be made perfect. And because we have obtained mercy, we hope to receive the reward first, we, that is, who are Christ's, and after us they that wrought before us; wherefore it is said, Call the labors, and give them their hire, beginning from the last to the first.

PSEUDO-CHRYS; For we always give more willingly, where we give without return, seeing it is for our own honor that we give. Therefore God in giving reward to all the saints shows himself just; in giving to us, merciful; as the Apostle speaks, That the Gentiles might glorify for his mercy; and thence it is said, Beginning from the last even to the first. Or surely that God may show His inestimable mercy, He first rewards the last and more unworthy, and afterwards the first; for of His great mercy He regarded not order of merit.

AUG; Or; The lesser are therefore taken as first, because the lesser are to be made rich.

GREG; They get alike a denarius who have wrought since the eleventh hour, (for they sought it with their whole soul,) and who have wrought since the first. They, that is, who were called from the beginning of the world have alike received the reward of eternal happiness, with those who come to the Lord in the end of the world.

PSEUDO-CHRYS; And this not with injustice. For he who was born in the first period of the world, lived no longer than the determined time of his life, and what harm was it to him, though the world continued after his leaving it? And they that shall be born towards its close will not live less than the days that are numbered to them. And how does it cut their labor shorter, that the world is speedily ended, when they have accomplished their thread of life before? Moreover it is not of man to be born sooner or later, but of the power of God. Therefore he that is born first cannot claim to himself a higher place, nor ought he to be held in contempt that was born later.

And when they had received it, they murmured against the good man of the house, saying. But if this we have said be true, that both first and last have lived their own time, and neither more nor less; and that each man's death is his consummation,

what means this that they say, We have born the burden and heat of the day? Because to know that the end of the world is at hand is of great force to make us do righteousness. Wherefore Christ in His love to us said, The kingdom of heaven shall draw nigh. Whereas it was a weakening of them to know that the duration of the world was to be yet long. So that though they did not indeed live through the whole of time, they seem in a manner to have borne its weight. Or, by the burden of the day is meant the burdensome precepts of the Law; and the heat may be that consuming temptation to error which evil spirits contrived for them, stirring them to imitate the Gentiles; from all which things the Gentiles were exempt, believing on Christ, and by grace being saved completely.

GREG; Or; To bear the burden and heat of the day, is to be wearied through a life of long duration with the heats of the flesh. But it may be asked, How can they be said to murmur, when they are called to the kingdom of heaven? For none who murmurs shall receive the kingdom, and none who receives that can murmur.

CHRYS; But we ought not to pursue through every particular the circumstances of a parable; but enter into its general scope, and seek nothing further. This then is not introduced in order to represent some as moved with envy, but to exhibit the honor that shall be given us as so great as that it might stir the jealousy of others.

GREG; Or because the old fathers down to the Lord's coming, notwithstanding their righteous lives, were not brought to the kingdom, this murmur is theirs. But we who have come at the eleventh hour, do not murmur after our labors, forasmuch as having come into this world after the coming of the Mediator, we are brought to the kingdom as soon as ever we depart out of the body.

JEROME; Or, all that were called of old envy the Gentiles, and are pained at the grace of the Gospel.

HILARY; And this murmur of the laborers corresponds with the forwardness of this nation, which even in the time of Moses were stiff-necked.

REMIG; By this one to whom his answer is given, may be understood all the believing Jews, whom he calls friends because of their faith.

PSEUDO-CHRYS; Their complaint was not that they were defrauded of their rightful recompense, but that the others had received more than they deserved. For the envious have as much pain at others' success as at their own loss. From which it is clear, that envy flows from vain glory. A man is grieved to be second, because he wishes to be first. He removes this feeling of envy by saying, Did you not agree with me for a denarius?

JEROME; A denarius bears the figure of the king. You have therefore received the reward which I promised you, that is, my image and likeness; what desires you more? And yet it is not that thou should have more, but that another should have less that you seek. Take that is yours, and go your way.

REMIG; That is, take your reward, and enter into glory. I will give to this last, that is, to the gentile people, according to their deserts, as to you.

ORIGEN; Perhaps it is to Adam He says, Friend, I do you no wrong; did you not agree with me for a denarius? Take what is yours, and go your way. Salvation is yours, that is, the denarius. I will give to this last also as to you. A person might not improbably suppose, that this last was the Apostle Paul, who wrought but one hour, and was made equal with all who had been before him.

AUG. Because that life eternal shall be equal to all the saints, a denarius is given to all; but forasmuch as in that life eternal the light of merits shall shine diversely, there are with the Father many mansions; so that under this same denarius bestowed unequally one shall not live longer than another, but in the many mansions one shall shine with more splendor than another.

GREG; And because the attainment of this kingdom is of the goodness of His will, it is added, Is it not lawful, for me to do what I will with my own? For it is a foolish complaint of man to murmur against the goodness of God. For complaint is not when a man gives not what he is not bound to give, but if he gives not what he is bound to give; whence it is added, Is your eye evil because I am good?

REMIG; By the eye is understood his purpose. The Jews had an evil eye, that is, an evil purpose, seeing they were grieved at the salvation of the Gentiles. Whereto this parable pointed, He shows by adding, So the first shall be last, and the last first; and so the Jews of the head are become the tail, and we of the tail are become the head.

PSEUDO-CHRYS; Or; He says the first shall be last, and the last first, not that the last are to be exalted before the first, but that they should be put on an equality, so that the difference of time should make no difference in their station. That He says, For many are called, but few chosen, is not to be taken of the elder saints, but of the Gentiles; for of the Gentiles who were called being many, but few were chosen.

GREG; There be very many come to the faith, yet but few arrive at the heavenly kingdom; many follow God in words, but shun Him in their lives. Whereof spring two things to be thought upon. The first, that none should presume ought concerning himself; for though he be called to the faith, he knows not whether he shall be chosen to the kingdom. Secondly, that none should despair of his neighbor, even though he see him lying in vices; because he knows not the riches of the Divine mercy.

Or otherwise. The morning is our childhood; the third hour may be understood as our youth, the sun as it were mounting to his height is the advance of the heat of age; the sixth hour is manhood, when the sun is steady in his meridian height, representing as it were the maturity of strength; by the ninth is understood old age, in which the sun descends from his vertical height, as our age falls away from the fervor of youth; the eleventh hour is that age which is called decrepit, and doting.

CHRYS; That He called not all of them at once, but some in the morning, some at the third hour, and so forth, proceeded from the difference of their minds. He then called them when they would obey; as He also called the thief when he would obey. Whereas they say, Because no man has hired us, we ought not to force a sense out of every particular in a parable. Further, it is the laborers and not the Lord who speak thus; for that He, as far as it pertains to Him, calls all men from their earliest years, is shown in this, He went out early in the morning to hire labors.

GREG; They then who have neglected till extreme old age to live to God, have stood idle to the eleventh hour, yet even these the master of the household calls, and oftentimes gives them their reward before other, inasmuch as they depart out of the body into the kingdom before those that seemed to be called in their childhood.

ORIGEN; But this, Why stand you here all the day idle? is not said to such as having begun in the spirit, have been made perfect by the flesh, as inviting them to return again, and to live in the Spirit. This we speak not to dissuade prodigal sons, who have consumed their substance of evangelic doctrine in riotous living, from returning to their father's house; but because they are not like those who sinned in their youth, before they had learnt the things of the faith.

CHRYS; When He says, The first shall be last, and the last first, He alludes secretly to such as were at the first eminent, and afterwards set at nought virtue; and to others who have been reclaimed from wickedness, and have surpassed many. So that this parable was made to quicken the zeal of those who are converted in extreme old age, that they should not suppose that they shall have less than others.

Catena Aurea Matthew 20

Parable of the Laborers in the Vineyard

Illumination from 15-16c. manuscript

Pray for Pope Francis.

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Pray for all our deacons, priests and bishops ... they need the grace of repentance, conversion, courage to speak against evil.

Amen to that!

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Pray the Rosary!

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Jesus, High Priest

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.

Pray a Rosary each day for our nation.

1. Sign of the Cross: In the name of the Father, and of the Son, and of the Holy Spirit. Amen.

2. The Apostles Creed: I BELIEVE in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God, the Father Almighty; from there He shall come to judge the living and the dead.

I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.

3. The Lord's Prayer: OUR Father, who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.

4. (3) Hail Mary: HAIL Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and in the hour of our death. Amen. (Three times)

5. Glory Be: GLORY be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.

6. Fatima Prayer: Oh, my Jesus, forgive us our sins, save us from the fires of hell, lead all souls to heaven, especially those in most need of your mercy.

Announce each mystery, then say 1 Our Father, 10 Hail Marys, 1 Glory Be and 1 Fatima prayer. Repeat the process with each mystery.

End with the Hail Holy Queen:
Hail, Holy Queen, Mother of Mercy, our life, our sweetness and our hope! To thee do we cry, poor banished children of Eve! To thee do we send up our sighs, mourning and weeping in this vale of tears! Turn then, most gracious advocate, thine eyes of mercy towards us; and after this, our exile, show unto us the blessed fruit of thy womb, Jesus!

O clement, O loving, O sweet Virgin Mary! Pray for us, O holy Mother of God, that we may be made worthy of the promises of Christ.

Final step -- The Sign of the Cross

The Mysteries of the Rosary By tradition, Catholics meditate on these Mysteries during prayers of the Rosary. The biblical references follow each of the Mysteries below.

The Glorious Mysteries
(Wednesdays and Sundays)
1.The Resurrection (Matthew 28:1-8, Mark 16:1-18, Luke 24:1-12, John 20:1-29) [Spiritual fruit - Faith]
2. The Ascension (Mark 16:19-20, Luke 24:50-53, Acts 1:6-11) [Spiritual fruit - Christian Hope]
3. The Descent of the Holy Spirit (Acts 2:1-13) [Spiritual fruit - Gifts of the Holy Spirit]
4. The Assumption [Spiritual fruit - To Jesus through Mary]
5. The Coronation [Spiritual fruit - Grace of Final Perseverance]

St. Michael the Archangel

~ PRAYER ~

St. Michael, the Archangel, defend us in battle
Be our protection against the wickedness
and snares of the devil;
May God rebuke him, we humbly pray,
and do thou, O Prince of the heavenly host,
by the power of God,
Cast into hell Satan and all the evil spirits
who prowl through the world seeking the ruin of souls.
Amen
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August 22, 2018

Memorial of the Queenship of the Blessed Virgin Mary

Reading 1 Ez 34:1-11

Responsorial Psalm Ps 23:1-3a, 3b-4, 5, 6

Alleluia Heb 4:12

Gospel Mt 20:1-16

Readings at Mass