Catholic Caucus: Daily Mass Readings, 09-17-18, OM, St. Robert Bellarmine, Bishop & Doctor/Church

USCCB.org/RNAB ^ | 09-17-18 | Revised New American Bible

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September 17, 2018

Monday of the Twenty-fourth Week in Ordinary Time

Reading 1 1 Cor 11:17-26, 33

Brothers and sisters:
In giving this instruction, I do not praise the fact
that your meetings are doing more harm than good.
First of all, I hear that when you meet as a Church
there are divisions among you,
and to a degree I believe it;
there have to be factions among you
in order that also those who are approved among you
may become known.
When you meet in one place, then,
it is not to eat the Lord's supper,
for in eating, each one goes ahead with his own supper,
and one goes hungry while another gets drunk.
Do you not have houses in which you can eat and drink?
Or do you show contempt for the Church of God
and make those who have nothing feel ashamed?
What can I say to you? Shall I praise you?
In this matter I do not praise you.

For I received from the Lord what I also handed on to you,
that the Lord Jesus, on the night he was handed over,
took bread and, after he had given thanks,
broke it and said, "This is my Body that is for you.
Do this in remembrance of me."
In the same way also the cup, after supper, saying,
"This cup is the new covenant in my Blood.
Do this, as often as you drink it, in remembrance of me."
For as often as you eat this bread and drink the cup,
you proclaim the death of the Lord until he comes.

Therefore, my brothers and sisters,
when you come together to eat, wait for one another.

Responsorial Psalm Ps 40:7-8a, 8b-9, 10, 17

R. (1 Cor 11:26b) Proclaim the death of the Lord until he comes again.
Sacrifice or oblation you wished not,
but ears open to obedience you gave me.
Burnt offerings or sin offerings you sought not;
then said I, "Behold I come."
R. Proclaim the death of the Lord until he comes again.
"In the written scroll it is prescribed for me,
To do your will, O my God, is my delight,
and your law is within my heart!"
R. Proclaim the death of the Lord until he comes again.
I announced your justice in the vast assembly;
I did not restrain my lips, as you, O LORD, know.
R. Proclaim the death of the Lord until he comes again.
May all who seek you
exult and be glad in you
And may those who love your salvation
say ever, "The LORD be glorified."
R. Proclaim the death of the Lord until he comes again.

Alleluia Jn 3:16

R. Alleluia, alleluia.
God so loved the world that he gave his only-begotten Son,
so that everyone who believes in him might have eternal life.
R. Alleluia, alleluia.

Gospel Lk 7:1-10

When Jesus had finished all his words to the people,
he entered Capernaum.
A centurion there had a slave who was ill and about to die,
and he was valuable to him.
When he heard about Jesus, he sent elders of the Jews to him,
asking him to come and save the life of his slave.
They approached Jesus and strongly urged him to come, saying,
"He deserves to have you do this for him,
for he loves our nation and he built the synagogue for us."
And Jesus went with them,
but when he was only a short distance from the house,
the centurion sent friends to tell him,
"Lord, do not trouble yourself,
for I am not worthy to have you enter under my roof.
Therefore, I did not consider myself worthy to come to you;
but say the word and let my servant be healed.
For I too am a person subject to authority,
with soldiers subject to me.
And I say to one, 'Go,' and he goes;
and to another, 'Come here,' and he comes;
and to my slave, 'Do this,' and he does it."
When Jesus heard this he was amazed at him
and, turning, said to the crowd following him,
"I tell you, not even in Israel have I found such faith."
When the messengers returned to the house,
they found the slave in good health.

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

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KEYWORDS: catholic; lk7; ordinarytime; prayer; saints;

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Alleluia Ping

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From: 1 Corinthians 11:17-26, 33

Abuses

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[17] But in the following instructions I do not commend you, because when you
come together it is not for the better but for the worse. [18] For, in the first place,
when you assemble as a church, I hear that there are divisions among you; and
I partly believe it, [19] for there must be factions among you in order that those
who are genuine among you may be recognized. [20] When you meet together,
it is not the Lord’s supper that you eat. [21] For in eating, each one goes ahead
with his own meal, and one is hungry and another is drunk. [22] What! Do you
not have houses to eat and drink in? Or do you despise the church of God and
humiliate those who have nothing? What shall I say to you? Shall I commend
you in this? No, I will not.

The Institution of the Eucharist and its Worthy Reception

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[23] For I received from the Lord what I also delivered to you, that the Lord Jesus
on the night when he was betrayed took bread, [24] and when he had given thanks,
he broke it, and said, “This is my body which is for you. Do this in remembrance
of me.” [25] In the same way also the cup, after supper, saying, “This cup is the
new covenant in my blood. Do this, as often as you drink it, in remembrance of
me.” [26] For as often as you eat this bread and drink the cup, you proclaim the
Lord’s death until he comes.

[33] So then, my brethren, when you come together to eat, wait for one another.

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Commentary:

17-22. Here St Paul discusses a much more serious abuse. These Christians
used to combine the celebration of the Eucharist with a meal in common. In
principle, this meal was intended to be a sign of charity and solidarity among
those present: hence the fact that it was sometimes called an agape or frater-
nal banquet; these meals also provided an opportunity to help those most in
need. However, certain abuses had arisen: instead of a meal in which all sha-
red equally, they had been eating in groups, each group eating the food they
had brought, which meant that some ate and drank too much, while others did
not have enough or had nothing at all. The net effect was that this meal — giving
rise as it did to discontent and discord—was in sharp contrast with the Eucharist
the source of charity and unity. Very early on in the Church the Eucharist was
separated from these meals, which then became simple fraternal meals with no
liturgical significance.

23-26. These verses clearly bear witness to the early Christians’ faith in the eu-
charistic mystery. St Paul is writing around the year 57—only twenty-seven years
since the institution of the Eucharist—, reminding the Corinthians of what they
had been taught some years earlier (”c.” the year 51). The words “received” and
“delivered” are technical terms used to indicate that a teaching is part of aposto-
lic Tradition; cf. also 1 Cor 15:3. These two passages highlight the importance
of that apostolic Tradition. The words “I received from the Lord” are a technical
expression which means “I received through that Tradition which goes back to
the Lord himself.”

There are three other New Testament accounts of the institution of the Eucharist
(Mt 26:26-29; Mk 14:22-25; Lk 22:16-20). This account, which is most like St
Luke’s, is the earliest of the four.

The text contains the fundamental elements of Christian faith in the mystery of
the Eucharist: 1) the institution of this sacrament by Jesus Christ and his real
presence in it; 2) the institution of the Christian priesthood; 3) the Eucharist is
the sacrifice of the New Testament (cf. notes on Mt 26:26-29; Mk 14:22-25;
Lk 22: 16-20; 1 Cor 10: 14-22).

“Do this in remembrance of me”: in instituting the Eucharist, our Lord charged
that it be re-enacted until the end of time (cf. Lk 22:19), thereby instituting the
priesthood. The Council of Trent teaches that Jesus Christ our Lord, at the Last
Supper, “offered his body and blood under the species of bread and wine to God
the Father and he gave his body and blood under the same species to the apos-
tles to receive, making them priests of the New Testament at that time. [...] He
ordered the apostles and their successors in the priesthood to offer this sacra-
ment when he said, “Do this in remembrance of me”, as the Catholic Church
has always understood and taught” (”De SS. Missae Sacrificio”, chap. 1; cf.
can. 2). And so, Bl. John Paul II taught, the Eucharist is “the principal and cen-
tral reason-of-being of the sacrament of the priesthood, which effectively came
into being at the moment of the institution of the Eucharist, and together with
it” (”Letter to All Bishops”, 24 February 1980).

The word “remembrance” is charged with the meaning of a Hebrew word which
was used to convey the essence of the feast of the Passover — commemoration
of the exodus from Egypt. For the Israelites the passover rite not only reminded
them of a bygone event: they were conscious of making that event present, re-
viving it, in order to participate in it, in some way, generation after generation (cf.
Ex 12:26-27; Deut 6:20-25). So, when our Lord commands his Apostles to “do
this in remembrance of me”, it is not a matter of merely recalling his supper but
of renewing his own passover sacrifice of Calvary, which already, at the Last
Supper, was present in an anticipated way.

33-34. These precise instructions show how desirous the Apostle is to surround
the mystery of the Eucharist with due adoration, respect and reverence, which
are a logical consequence of the sublimity of this sacrament. The Church is tire-
less in making this point: “when celebrating the Sacrament of the body and blood
of the Lord, the full magnitude of the divine mystery must be respected, as must
the full meaning of this sacramental sign in which Christ is really present and is
received, the soul is filled with grace and the pledge of future glory is given (cf.
Vatican II, Sacrosanctum Concilium, 47).

“This is the source of the duty to carry out rigorously the liturgical rules and every-
thing that is a manifestation of community worship offered to God himself, all the
more so because in this sacramental sign he entrusts himself to us with limitless
trust, as if not taking into consideration our human weakness, our unworthiness,
the force of habit, or even the possibility of insult. Every member of the Church,
especially bishops and priests, must be vigilant in seeing that this Sacrament of
love shall be at the center of the life of the people of God, so that through all the
manifestations of worship due to it Christ shall be given back ‘love for love’ and
truly become ‘the life of our souls’ (cf. Jn 6:51-57; 14:6; Gal 2:20)” (Bl. John Paul
II, “Redemptor Hominis”, 20).

*********************************************************************************************
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.

[Salvation]

From: Luke 7:1-10

The Centurion’s Faith

---

[1] After He (Jesus) had ended all His sayings in the hearing of the people He en-
tered Capernaum. [2] Now a centurion had a slave who was dear to him, who was
sick and at the point of death. [3] When he heard of Jesus, he sent to Him elders
of the Jews, asking Him to come and heal his slave. [4] And when they came to
Jesus, they besought Him earnestly, saying, “He is worthy to have You do this
for him, [5] for he loves our nation, and he built us our synagogue.” [6] And Jesus
went with them. When He was not far from the house, the centurion sent friends
to Him, saying to Him, “Lord, do not trouble yourself, for I am not worthy to have
You come under my roof; [7] therefore I did not presume to come to You. But
say the word, and let my servant be healed. [8] For I am a man set under autho-
rity, with soldiers under me: and I say to one, ‘Go,’ and he goes; and to another,
‘Come,’ and he comes; and to my slave, ‘Do this,’ and he does it.” [9] When Je-
sus heard this He marvelled at him, and turned and said to the multitude that fol-
lowed Him, “I tell you, not even in Israel have I found such faith.” [10] And when
those who had been sent returned to the house, they found the slave well.

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

1-10. “They besought Him earnestly” (verse 4). Here is an example of the effec-
tiveness of the prayer of petition, which induces Almighty God to work a miracle.
In this connection St. Bernard explains what we should ask God for: “As I see it,
the petitions of the heart consists in three things [...]. The first two have to do
with the present, that is, with things for the body and for the soul; the third is the
blessedness of eternal life. Do not be surprised that He says that we should ask
God for things for the body: all things come from Him, physical as well as spiri-
tual things [...]. However, we should pray more often and more fervently for things
our souls need, that is, for God’s grace and for virtues” (”Fifth Lenten Sermon”,
8f). To obtain His grace—of whatever kind—God Himself expects us to ask Him
assiduously, confidently, humbly and persistently.

What stands out here is the centurion’s humility: he did not belong to the chosen
people, he was a pagan; but he makes his request through friends, with deep hu-
mility. Humility is the route to faith, whether to receive faith for the first time or to
revive it. Speaking of his own conversion experience, St. Augustine says that be-
cause he was not humble, he could not understand how Jesus, who was such a
humble person, could be God, nor how God could teach anyone by lowering Him-
self to the point of taking on our human condition. This was precisely why the
Word, eternal Truth, became man—to demolish our pride, to encourage our love,
to subdue all things and thereby be able to raise us up (cf. “Confessions”, VII,
18, 24).

6-7. Such is the faith and humility of the centurion that the Church, in its eucha-
ristic liturgy, gives us his very words to express our own sentiments just before
receiving Holy Communion; we too should strive to have this interior disposition
when Jesus enters our roof, our soul.

*********************************************************************************************
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.

[CondoleezzaProtege]

Saint Robert Bellarmine. Truly one of the great minds. Some great Protestants like John Wesley appreciated him too.

[Salvation]

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

Readings at Mass

Liturgical Colour: Green.

---

First reading

1 Corinthians 11:17-26,33 ©

If each one hurries to be first, it is not the Lord's Supper you are eating

On the subject of instructions, I cannot say that you have done well in holding meetings that do you more harm than good. In the first place, I hear that when you all come together as a community, there are separate factions among you, and I half believe it – since there must no doubt be separate groups among you, to distinguish those who are to be trusted. The point is, when you hold these meetings, it is not the Lord’s Supper that you are eating, since when the time comes to eat, everyone is in such a hurry to start his own supper that one person goes hungry while another is getting drunk. Surely you have homes for eating and drinking in? Surely you have enough respect for the community of God not to make poor people embarrassed? What am I to say to you? Congratulate you? I cannot congratulate you on this.

  For this is what I received from the Lord, and in turn passed on to you: that on the same night that he was betrayed, the Lord Jesus took some bread, and thanked God for it and broke it, and he said, ‘This is my body, which is for you; do this as a memorial of me.’ In the same way he took the cup after supper, and said, ‘This cup is the new covenant in my blood. Whenever you drink it, do this as a memorial of me.’ Until the Lord comes, therefore, every time you eat this bread and drink this cup, you are proclaiming his death, So to sum up, my dear brothers, when you meet for the Meal, wait for one another.

---

Responsorial Psalm

Psalm 39(40):7-10,17 ©

Proclaim the death of the Lord, until he comes.

You do not ask for sacrifice and offerings,

  but an open ear.

You do not ask for holocaust and victim.

  Instead, here am I.

Proclaim the death of the Lord, until he comes.

In the scroll of the book it stands written

  that I should do your will.

My God, I delight in your law

  in the depth of my heart.

Proclaim the death of the Lord, until he comes.

Your justice I have proclaimed

  in the great assembly.

My lips I have not sealed;

  you know it, O Lord.

Proclaim the death of the Lord, until he comes.

O let there be rejoicing and gladness

  for all who seek you.

Let them ever say: ‘The Lord is great’,

  who love your saving help.

Proclaim the death of the Lord, until he comes.

---

Gospel Acclamation	Ps118:27

Alleluia, alleluia!

Make me grasp the way of your precepts,

and I will muse on your wonders.

Alleluia!

Or:	Jn3:16

Alleluia, alleluia!

God loved the world so much that he gave his only Son:

everyone who believes in him has eternal life.

Alleluia!

---

Gospel	Luke 7:1-10 ©

Give the word, and my servant will be healed

When Jesus had come to the end of all he wanted the people to hear, he went into Capernaum. A centurion there had a servant, a favourite of his, who was sick and near death. Having heard about Jesus he sent some Jewish elders to him to ask him to come and heal his servant. When they came to Jesus they pleaded earnestly with him. ‘He deserves this of you’ they said ‘because he is friendly towards our people; in fact, he is the one who built the synagogue.’ So Jesus went with them, and was not very far from the house when the centurion sent word to him by some friends: ‘Sir,’ he said ‘do not put yourself to trouble; because I am not worthy to have you under my roof; and for this same reason I did not presume to come to you myself; but give the word and let my servant be cured. For I am under authority myself, and have soldiers under me; and I say to one man: Go, and he goes; to another: Come here, and he comes; to my servant: Do this, and he does it.’ When Jesus heard these words he was astonished at him and, turning round, said to the crowd following him, ‘I tell you, not even in Israel have I found faith like this.’ And when the messengers got back to the house they found the servant in perfect health.

[Bigg Red]

Amen

[annalex]

Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 7
1.	AND when he had finished all his words in the hearing of the people, he entered into Capharnaum.	Cum autem implesset omnia verba sua in aures plebis, intravit Capharnaum.	επει δε επληρωσεν παντα τα ρηματα αυτου εις τας ακοας του λαου εισηλθεν εις καπερναουμ
2.	And the servant of a certain centurion, who was dear to him, being sick, was ready to die.	Centurionis autem cujusdam servus male habens, erat moriturus : qui illi erat pretiosus.	εκατονταρχου δε τινος δουλος κακως εχων εμελλεν τελευταν ος ην αυτω εντιμος
3.	And when he had heard of Jesus, he sent unto him the ancients of the Jews, desiring him to come and heal his servant.	Et cum audisset de Jesu, misit ad eum seniores Judæorum, rogans eum ut veniret et salvaret servum ejus.	ακουσας δε περι του ιησου απεστειλεν προς αυτον πρεσβυτερους των ιουδαιων ερωτων αυτον οπως ελθων διασωση τον δουλον αυτου
4.	And when they came to Jesus, they besought him earnestly, saying to him: He is worthy that thou shouldest do this for him.	At illi cum venissent ad Jesum, rogabant eum sollicite, dicentes ei : Quia dignus est ut hoc illi præstes :	οι δε παραγενομενοι προς τον ιησουν παρεκαλουν αυτον σπουδαιως λεγοντες οτι αξιος εστιν ω παρεξει τουτο
5.	For he loveth our nation; and he hath built us a synagogue.	diligit enim gentem nostram, et synagogam ipse ædificavit nobis.	αγαπα γαρ το εθνος ημων και την συναγωγην αυτος ωκοδομησεν ημιν
6.	And Jesus went with them. And when he was now not far from the house, the centurion sent his friends to him, saying: Lord, trouble not thyself; for I am not worthy that thou shouldest enter under my roof.	Jesus autem ibat cum illis. Et cum jam non longe esset a domo, misit ad eum centurio amicos, dicens : Domine, noli vexari : non enim sum dignus ut sub tectum meum intres :	ο δε ιησους επορευετο συν αυτοις ηδη δε αυτου ου μακραν απεχοντος απο της οικιας επεμψεν προς αυτον ο εκατονταρχος φιλους λεγων αυτω κυριε μη σκυλλου ου γαρ ειμι ικανος ινα υπο την στεγην μου εισελθης
7.	For which cause neither did I think myself worthy to come to thee; but say the word, and my servant shall be healed.	propter quod et meipsum non sum dignum arbitratus ut venirem ad te : sed dic verbo, et sanabitur puer meus.	διο ουδε εμαυτον ηξιωσα προς σε ελθειν αλλ ειπε λογω και ιαθησεται ο παις μου
8.	For I also am a man subject to authority, having under me soldiers: and I say to one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doth it.	Nam et ego homo sum sub potestate constitutus, habens sub me milites : et dico huic, Vade, et vadit : et alii, Veni, et venit : et servo meo, Fac hoc, et facit.	και γαρ εγω ανθρωπος ειμι υπο εξουσιαν τασσομενος εχων υπ εμαυτον στρατιωτας και λεγω τουτω πορευθητι και πορευεται και αλλω ερχου και ερχεται και τω δουλω μου ποιησον τουτο και ποιει
9.	Which Jesus hearing, marvelled: and turning about to the multitude that followed him, he said: Amen I say to you, I have not found so great faith, not even in Israel.	Quo audito Jesus miratus est : et conversus sequentibus se turbis, dixit : Amen dico vobis, nec in Israël tantam fidem inveni.	ακουσας δε ταυτα ο ιησους εθαυμασεν αυτον και στραφεις τω ακολουθουντι αυτω οχλω ειπεν λεγω υμιν ουτε εν τω ισραηλ τοσαυτην πιστιν ευρον
10.	And they who were sent, being returned to the house, found the servant whole who had been sick.	Et reversi, qui missi fuerant, domum, invenerunt servum, qui languerat, sanum.	και υποστρεψαντες οι πεμφθεντες εις τον οικον ευρον τον ασθενουντα δουλον υγιαινοντα

[annalex]

1. Now when he had ended all his sayings in the audience of the people, he entered into Capernaum.
2. And a certain centurion's servant, who was dear to him, was sick, and ready to die.
3. And when he heard of Jesus, he sent to him the elders of the Jews, beseeching him that he would come and heal his servant.
4. And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this:
5. For he loves our nation, and he has built us a synagogue.
6. Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying to him, Lord, trouble not yourself: for I am not worthy that you should come under my roof:
7. Wherefore neither thought I myself worthy to come to you: but say in a word, and my servant shall be healed.
8. For I also am a man set under authority, having under me soldiers, and I say to one, Go, and he goes; and to another, Come, and he comes; and to my servant, Do this, and he does it.
9. When Jesus heard these things, he marveled at him, and turned him about, and said to the people that followed him, I say to you, I have not found so great faith, no, not in Israel.
10. And they that were sent, returning to the house, found the servant whole that had been sick.

TITUS BOST. When He had strengthened His disciples by more perfect teaching, He goes to Capernaum to work miracles there; as it is said, When he had ended all his sayings, he entered into Capernaum.

AUG. Here we must understand that He did not enter before He had ended these sayings, but it is not mentioned what space of time intervened between the termination of His discourse, and His entering into Capernaum. For in that interval the leper was cleansed whom Matthew introduced in his proper place.

AMBROSE; But having finished His teaching, He rightly instructs them to follow the example of His precepts. For straightway the servant of a Gentile centurion is presented to the Lord to be healed. Now the Evangelist, when he said that the servant was about to die, did not err, because he would have died had he not been healed by Christ.

EUSEB. Although that centurion was strong in battle, and the prefect of the Roman soldiers, yet because his particular attendant lay sick at his house, considering what wonderful things the Savior had done in healing the sick, and judging that these miracles were performed by no human power, he sends to Him, as to God, not looking to the visible instrument by which He had intercourse with men; as it follows, And when he heard of Jesus, he sent to him, &c.

AUG. How then will that: be true which Matthew relates, A certain centurion came to him, seeing that he himself did not come? unless upon careful consideration we suppose that Matthew made use of a general mode of expression. For if the actual arrival is frequently said to be through the means of others, much more may the coming be by others. Not then without reason, (the centurion having gained access to our Lord through others,) did Matthew, wishing to spear; briefly, say that this man himself came to Christ, rather than those by whom he sent his message, for the more he believed the nearer he came.

CHRYS. How again does Matthew tell us that the centurion said, I am not worthy that you should enter under my roof, while Luke says here, that he beseeches Him that He would come. Now it seems to me that Luke sets before us the flatteries of the Jews. For we may believe that when the centurion wished to depart, the Jews drew him back, enticing him, saying, We will go and bring him. Hence also their prayers are full of flattery, for it follows, But when they came to Jesus, they besought him instantly, saying that he was worthy. Although it became them to have said, He himself was willing to come and supplicate You, but we detained him, seeing the affliction, and the body which was lying in the house, and so to have drawn out the greatness of his faith; but they would not for envy reveal the faith of the man, lest He should seem some great one to whom the prayers were addressed.

But wherein Matthew represents the centurion to be not an Israelite, while Luke says, he has built us a synagogue, there is no contradiction, for he might not have been a Jew, and yet built a synagogue.

THEOPHYL; But herein they show, that as by a church, so also by a synagogue, they were wont to mean not only the assembly of the faithful, but also the place where they assembled.

EUSEB. And the elders of the Jews indeed demand favors for a small sum spent in the service of the synagogue, but the Lord not for this, but a higher reason, manifested Himself, wishing in truth to beget a belief in all men by His own power, as it follows, Then Jesus went with them.

AMBROSE; Which certainly He did not do, because He was unable to heal when absent, but that He might set them an example of imitating His humility. He would not go to the son of the nobleman, lest He should seem thereby to have respected his riches; He went immediately here, that He might not seem to have despised the low estate of a centurion's servant. But the centurion laying aside his military pride puts on humility, being both willing to believe and eager to honor; as it follows, And when he was not far off, he sent to him, saying, Trouble not yourself: for I am not worthy your, &c. For by the power not of man, but of God, he supposed that health was given to man. The Jews indeed alleged his worthiness; but he confessed himself unworthy not only of the benefit, but even of receiving the Lord under his roof; For I am not worthy that you should enter under my roof.

CHRYS. For as soon as he was freed from the annoyance of the Jews, he then sends, saying, Think not that it was from negligence I came not to You, but I counted myself unworthy to receive You in my house.

AMBROSE; But Luke well says, that friends were sent by the centurion to meet our Lord, lest by his own coming he might seem both to embarrass our Lord, and to have called for a requital of good offices. Hence it follows, Wherefore neither thought I myself worthy to come to you, but say in a word and my servant shall be healed.

CHRYS. Here observe that the centurion held a right opinion concerning the Lord; he said not, pray, but, command; and in doubt lest He should from humility refuse him, he adds, For I also am a man set under authority, &c.

THEOPHYL; He says that he though a man subject to the power of the tribune or governor, yet has command over his inferiors, that it might be implied that much more is He who is God, able not only by the presence of His body, but by the services of His angels, to fulfill whatever He wishes. For the weakness of the flesh or the hostile powers were to be subdued both by the word of the Lord and the ministry of the angels. And to my servant, Do this, &c.

CHRYS. We must here remark, that this word, Fac, signifies a command given to a servant. So God when He wished to create man, said not to the Only-begotten, "Make man," but, Let us make man, that by the form of unity in the words he might make manifest the equality of the agents. Because then the centurion considered in Christ the greatness of His dominion, therefore said He, say in a word. For I also say to my servant.

But Christ blames him not, but confirmed his wishes, as it follows, When Jesus heard these things, he marveled.

THEOPHYL; But who had wrought this very faith in him, save He who marveled? But supposing another had done it, why should He marvel who fore knew it? Because then the Lord marvels, it signifies that we must marvel. For all such feelings when they are spoken of God, are the tokens not of a wonder-struck mind, but of a teaching master.

CHRYS. But that you might see plainly that the Lord said this for the instruction of others, the Evangelist wisely explains it, adding, Verily I say to you, I have not found so great faith, no, not in Israel.

AMBROSE; And indeed if you read it thus, "In none in Israel have I found so great faith," the meaning is simple and easy. But if according to the Greek, "Not even in Israel have I found so great faith," faith of this kind is preferred even to that of the more elect, and those that see God.

THEOPHYL; But he speaks not of Patriarchs and Prophets in times far back, but of the men of the present age to whom the faith of the centurion is preferred, because they were instructed in the precepts of the Law and the Prophets, but he with no one to teach him of his own accord believed.

AMBROSE; The faith of the master is proved, and the health of the servant established, as it follows, And they that were sent returning to the house, found the servant whole that had been sick. It is possible then that the good deed of a master may advantage his servants, not only through the merit of faith, but the practice of discipline.

THEOPHYL; Matthew explains these things more fully, saying, that when our Lord said to the centurion, Go your way, and as you have believed, so be it done to you, the servant was healed in the self-same hour. But it is the manner of the blessed Luke, to abridge or even purposely to pass by whatever he sees plainly set forth by the other Evangelists, but what he knows to be omitted by them, or briefly touched upon, to more carefully explain.

AMBROSE; Mystically, by the centurion's servant is signified that the Gentile people who were enthralled by the chain of heavenly bondage, and diseased with deadly passions, are to be healed by the mercy of the Lord.

THEOPHYL; But the centurion, whose faith is preferred to Israel, represents the elect from the Gentiles, who as it were attended by their hundred soldiers, are exalted by their perfection of spiritual virtues. For the number hundred, which is transferred from the left to the right , is frequently put to signify the celestial life. These then must pray to the Lord for those who ho are still oppressed with fear, in the spirit of bondage. But we of the Gentiles who believe can not ourselves come to the Lord, whom we are unable to see in the flesh, but ought to approach by faith; we must send the elders of the Jews, that is, we must by our suppliant entreaties gain as patrons the greatest men of the Church, who have gone before us to the Lord, who bearing us witness that we have a care to build up the Church, may intercede for our sins. It is well said that Jesus was not far from the house, for his salvation is nigh to them that fear him, and he who rightly uses the law of nature, in that he does the things which he knows to be good, approaches nigh to Him who is good.

AMBROSE, But the centurion wished not to trouble Jesus, for Whom the Jewish people crucified, the Gentiles desire to keep inviolate from injury, and (as touching a mystery) he saw that Christ was not yet able to pierce the hearts of the Gentiles.

THEOPHYL; The soldiers and servants who obey the centurion, are the natural virtues which many who come to the Lord will bring with them in great numbers.

THEOPHYL; Or in another way. The centurion must be understood as one who stood foremost among many in wickedness, as long as he possesses many things in this life, i.e. is occupied with many affairs or concerns. But he has a servant, the irrational part of the soul, that is, the irascible and concupiscent part. And he speaks to Jesus, the Jews acting as mediators, that is, the thoughts and words of confession, and immediately he received his servant whole.

Catena Aurea Luke 7

[annalex]

Jesus Healing the Centurion's Servant

Paolo Veronese (1528 – 1588)

[Salvation]

Pray for Pope Francis.

[Salvation]

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[Salvation]

Perpetual Novena for the Nation (Ecumenical)

[Salvation]

Prayers for The Religion Forum (Ecumenical)

[Salvation]

7 Powerful Ways to Pray for Christians Suffering in the Middle East

[Salvation]

Pray the Rosary!

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[Salvation]

 

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.

[Salvation]

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 Joyful Mysteries

(Mondays and Saturdays)

1. The Annunciation (Luke 1:26-38) [Spiritual fruit - Humility]
2. The Visitation (Luke 1: 39-56) [Spiritual fruit - Love of Neighbor]
3. The Nativity (Luke 2:1-20) [Spiritual fruit - Poverty of Spirit]
4. The Presentation (Luke 2:21-38) [Spiritual fruit - Purity of mind & body]
5. The Finding of Jesus in the Temple (Luke 2:41-52) [Spiritual fruit - Obedience ]

[Salvation]

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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