Catholic Caucus: Daily Mass Readings June 21, 2019

Memorial of Saint Aloysius Gonzaga, Religious
Lectionary: 369

Reading 1 2 Cor 11:18, 21-30

Brothers and sisters:
Since many boast according to the flesh, I too will boast.
To my shame I say that we were too weak!

But what anyone dares to boast of
(I am speaking in foolishness)
I also dare.
Are they Hebrews? So am I.
Are they children of Israel? So am I.
Are they descendants of Abraham? So am I.
Are they ministers of Christ?
(I am talking like an insane person).
I am still more, with far greater labors,
far more imprisonments, far worse beatings,
and numerous brushes with death.
Five times at the hands of the Jews
I received forty lashes minus one.
Three times I was beaten with rods, once I was stoned,
three times I was shipwrecked,
I passed a night and a day on the deep;
on frequent journeys, in dangers from rivers,
dangers from robbers, dangers from my own race,
dangers from Gentiles, dangers in the city,
dangers in the wilderness, dangers at sea,
dangers among false brothers;
in toil and hardship, through many sleepless nights,
through hunger and thirst, through frequent fastings,
through cold and exposure.
And apart from these things, there is the daily pressure upon me
of my anxiety for all the churches.
Who is weak, and I am not weak?
Who is led to sin, and I am not indignant?

If I must boast, I will boast of the things that show my weakness.

Responsorial Psalm Ps 34:2-3, 4-5, 6-7

R. (see 18b) From all their distress God rescues the just.
I will bless the LORD at all times;
his praise shall be ever in my mouth.
Let my soul glory in the LORD;
the lowly will hear me and be glad.
R. From all their distress God rescues the just.
Glorify the LORD with me,
let us together extol his name.
I sought the LORD, and he answered me
and delivered me from all my fears.
R. From all their distress God rescues the just.
Look to him that you may be radiant with joy,
and your faces may not blush with shame.
When the poor one called out, the LORD heard,
and from all his distress he saved him.
R. From all their distress God rescues the just.

Alleluia Mt 5:3

R. Alleluia, alleluia.
Blessed are the poor in spirit;
for theirs is the Kingdom of heaven.
R. Alleluia, alleluia.

Gospel Mt 6:19-23

Jesus said to his disciples:
"Do not store up for yourselves treasures on earth,
where moth and decay destroy, and thieves break in and steal.
But store up treasures in heaven,
where neither moth nor decay destroys, nor thieves break in and steal.
For where your treasure is, there also will your heart be.

"The lamp of the body is the eye.
If your eye is sound, your whole body will be filled with light;
but if your eye is bad, your whole body will be in darkness.
And if the light in you is darkness, how great will the darkness be."

For the readings of the Memorial of Saint Aloysius Gonzaga, please go here.

19. Lay not up for yourselves treasures upon earth, where moth and rust does corrupt, and where thieves break through and steal:
20. But lay up for yourselves treasures in Heaven, where neither moth nor rust does corrupt, and where thieves do not break through nor steal:
21. For where your treasure is, there will your heart be also.

CHRYS. When He has driven away the disease of vanity, He does well to bring in speech of contempt of riches. For there is no greater cause of desire of money than love of praise; for this men desire troops of slaves, horses dressed in gold, and tables of silver, not for use or pleasure, but that they may be seen of many; therefore he says, Lay not up for yourselves treasure on earth.

AUG. For if any does a work with the mind of gaining thereby an earthly good, how will his heart be pure while it is thus walking on earth? For anything that is mingled with an inferior nature is polluted therewith, though that inferior be in its kind pure. Thus gold is alloyed when mixed with pure silver; and in like manner our mind is defiled by lust of earthly things, though earth is in its own kind pure.

PSEUD-CHRYS. Otherwise; As the Lord had above taught nothing concerning alms, or prayer, or fasting, but had only checked a pretense of them, He now proceeds to deliver a doctrine of three portions, according to the division which He had before made, in this order. First, a counsel that alms should be done; second, to show the benefit of almsgiving; third, that the fear of poverty should be no hindrance to our purpose of almsgiving.

CHRYS. Saying, Lay not up for yourselves treasure on earth, He adds, where rust and moth destroy, in order to show the insecurity of that treasure that is here, and the advantage of that which is in Heaven, both from the place, and from those things which harm. As though He had said; Why fear you that your wealth should be consumed, if you should give alms?

You rather give alms, and they shall receive increase, for those treasures that are in Heaven shall be added to them, which treasures perish if you do not give alms. He said not, You leave them to others, for that is pleasant to men.

RABAN. Here are three precepts according to the three different kinds of wealth. Metals are destroyed by rust, clothes by moth; but as there are other things which fear neither rust nor moth, as precious stones, He therefore names a common damage, that by thieves, who may rob wealth of all kinds.

PSEUDO-CHRYS. Another reading is, Where moth and banqueting consume. For a threefold destruction awaits all the goods of this life. They either decay and are eaten of moths as cloth; or are consumed by their master's luxurious living; or are plundered by strangers, either by violence, or pilfering, or false accusation, or some other unjust doing. For all may be called thieves who hasten by any unlawful means to make other men's rods their own. But you will say, Do all who have these things, perforce lose them? I would answer by the way, that if all do not, yet many do. But ill-hoarded wealth, you alive lost spiritually if not actually, because it profits you not to your salvation.

RABAN. Allegorically; Rust denotes pride which obscures the brightness of virtue. Moth which privately eats out garments, is jealousy which frets into good intention, and destroys the bond of unity. Thieves denote heretics and demons, who are ever on the watch to rob men of their spiritual treasure.

HILARY; But the praise of Heaven is eternal, and cannot be carried off by invading thief, nor consumed by the moth and rust of envy.

AUG. By heaven in this place I understand not the material heavens, for everything that has a body is earthly. But it is necessary that the whole world be despised by him who lays up his treasure in that Heaven, of which it is said, The heaven of heavens is the Lord's, that is, in the spiritual firmament. For heaven and earth shall pass away; but we ought not to place our treasure in that which passes away, but in that which abides forever

PSEUD-CHRYS. Which then is better? To place it on earth where its security is doubtful, or in Heaven where it will be certainly preserved? What folly to leave it in this place when you must soon depart, and not to send it before you thither, whither you are to go? Therefore place your substance there where your country is.

CHRYS. But for as much as not every earthly treasure is destroyed by rust or moth, or carried away by thieves, He therefore brings in another motive, For where your treasure is, there will your heart be also. As much as to say; Though none of these former losses should befall you, you will yet Sustain no small loss by attaching your affections to things beneath, and becoming a slave to them, and in falling from Heaven, and being unable to think of any lofty thing.

JEROME; This must be understood not of money only, but of all our possessions. The god of a glutton is his belly; of a lover his lust; and so every man serves that to which he is in bondage; and has his heart there where his treasure is.

PSEUD-CHRYS. Otherwise; He now teaches the benefit of almsgiving. He who places his treasure on earth has nothing to look for in Heaven; for why should he look up to Heaven where he has nothing laid up for himself? Thus he doubly sins; first, because he gathers together things evil; secondly, because he has his heart in earth; and so on the contrary he does right in a twofold manner who lays up his treasure in Heaven.

22. The light of the body is the eye: if therefore your eye be single, your whole body shall be full of light.
23. But if your eye be evil, your whole body shall be full of darkness. If therefore the light that is in you be darkness, how great is that darkness!

CHRYS. Having spoken of the bringing the understanding into captivity because it was not easy to be understood of many, He transfers it to a sensible instance, saying, The light of your body is your eye. As though He had said, If you do not knonternal eye. The light is the understanding, through which the soul sees God. He whose heart is turned to God, has an eye full of light; that is, his understanding is pure, not distorted by late influence of worldly lusts. The darkness in us is our bodily senses, which always desire the things that pertain to darkness. Whoever then has a pure eye, that is, a spiritual understanding, preserves his body in light, that is, without sin; for though the flesh desires evil, yet by the might of divine fear the soul resists it. But whoever has an eye, that is, an understanding, either darkened by the influence of the malignant passions, or fouled by evil lusts, possesses his body in darkness; he does not resist the flesh when it lusts after evil things, because he has no hope in Heaven, which hope alone gives us the strength to resist desire.

HILARY; Otherwise; from the office of the light of the eye, He calls it the light of the heart; which if it continue single and brilliant, will confer on the body the brightness of the eternal light, and pour again into the corrupted flesh the splendor of its origin, that is, in time resurrection. But if it be obscured by sin, and evil in will, the bodily nature will yet abide subject to all the evils of the understanding.

AUG. Otherwise; by the eye here we may understand our purpose; if thw what is meant by the loss of the understanding, learn a parable of the bodily members; for what the eye is to the body, that the understanding is to the soul. As by the loss of the eyes we lose much of the use of the other limbs, so when the understanding is corrupted, your life is filled with many evils.

JEROME; This is an illustration drawn from the senses. As the whole body is in darkness, where the eye is not single, so if the soul has lost her original brightness, every sense, or that whole part of the soul to which sensation belongs, will abide in darkness. Wherefore He says, If then the light which is in you be darkness, how great is that darkness! that is, if the senses which are the soul's light be darkened by vice, in how great darkness do you suppose the darkness itself will be wrapped?

PSEUD-CHRYS. It seems that He is not here speaking of the bodily eye, or of the outward body that is seen, or He would have said, If your eye be sound, or weak; but He says, single, and, evil. But if one have a benign yet diseased eye, is his body therefore in light? Or if an evil yet a sound, is his body therefore in darkness?

JEROME; Those who have thick eye-sight see the lights multiplied; but the single and clear eye sees them single and clear.

CHRYS. Or; The eye He speaks of is not the external but the iat be pure and right, all our works which we work according to are good. These He here calls the body, as the Apostle speaks of certain works as members; Mortify your members, fornication and uncleanness. We should look then, not to what a person does, but with what mind he does it. For this is the light within us, because by this we see that we do with good intention what we do. For all which does make manifest is light. But the deeds themselves, which go forth to men's society, have a result to us uncertain, and therefore He calls them darkness; as when I give money to one in need, I know not what He will do with it. If then the purpose of your heart, which you can know, is defiled with the lust of temporal things, much more is the act itself, of which the issue is uncertain, defiled. For even though one should reap good of what you do with a purpose not good; it will be imputed to you as you did it, not as it resulted to him. If however our works are done with a single purpose, that is with the aim of charity, then are they pure and pleasing in God's sight.

AUG. But acts which are known to be in themselves sins, are not to be done as with a good purpose; but such works only as are either good or bad, according to the motives from which they are done are either good or bad, and are not in themselves sins; as to give food to the poor is good if it be done from merciful motives, but evil if it is done from ostentation. But such works as are in themselves sins, who will say that they are to be done with good motives, or that they are not sins? Who would say, Let us rob the rich, that we may have to give to the poor?

GREG. Otherwise; if the light that is in you, that is, if what we have begun to do well, we overcloud with evil purpose, when we do things which we know to be in themselves evil, how great is the darkness!

REMIG. Otherwise; faith is likened to a light, because by it the goings of the inner man, that is, action, are lightened, that he should not stumble according to that, Your word is a light to my feet. If that then be pure and single, the whole body is light; but if defiled, the whole body will be dark. Yet otherwise; by the light may be understood the ruler of the Church who may be well called the eye, as he it is that ought to see that wholesome things be provided for the people under him, which are understood by the body. If then the ruler of the Church err, how much more will the people subject to him err?

Catena Aurea Matthew 6

June 21 - Memorial of Saint Aloysius Gonzaga, religious

Saint Aloysius Gonzaga’s Story

The Lord can make saints anywhere, even amid the brutality and license of Renaissance life. Florence was the “mother of piety” for Aloysius Gonzaga despite his exposure to a “society of fraud, dagger, poison, and lust.” As a son of a princely family, he grew up in royal courts and army camps. His father wanted Aloysius to be a military hero.

At age 7 Aloysius experienced a profound spiritual quickening. His prayers included the Office of Mary, the psalms, and other devotions. At age 9 he came from his hometown of Castiglione to Florence to be educated; by age 11 he was teaching catechism to poor children, fasting three days a week, and practicing great austerities. When he was 13 years old, he traveled with his parents and the Empress of Austria to Spain, and acted as a page in the court of Philip II. The more Aloysius saw of court life, the more disillusioned he became, seeking relief in learning about the lives of saints.

A book about the experience of Jesuit missionaries in India suggested to him the idea of entering the Society of Jesus, and in Spain his decision became final. Now began a four-year contest with his father. Eminent churchmen and laypeople were pressed into service to persuade Aloysius to remain in his “normal” vocation. Finally he prevailed, was allowed to renounce his right to succession, and was received into the Jesuit novitiate.

Like other seminarians, Aloysius was faced with a new kind of penance—that of accepting different ideas about the exact nature of penance. He was obliged to eat more, and to take recreation with the other students. He was forbidden to pray except at stated times. He spent four years in the study of philosophy and had Saint Robert Bellarmine as his spiritual adviser.

In 1591, a plague struck Rome. The Jesuits opened a hospital of their own. The superior general himself and many other Jesuits rendered personal service. Because he nursed patients, washing them and making their beds, Aloysius caught the disease. A fever persisted after his recovery and he was so weak he could scarcely rise from bed. Yet, he maintained his great discipline of prayer, knowing that he would die within the octave of Corpus Christi, three months later, at the age of 23.

Reflection

As a saint who fasted, scourged himself, sought solitude and prayer, and did not look on the faces of women, Aloysius seems an unlikely patron of youth in a society where asceticism is confined to training camps of football teams and boxers, and sexual permissiveness has little left to permit. Can an overweight and air-conditioned society deprive itself of anything? It will when it discovers a reason, as Aloysius did. The motivation for letting God purify us is the experience of God loving us in prayer.

Saint Aloysius Gonzaga is the Patron Saint of:

Catholic Youth
Teenagers

franciscanmedia.org

From: 2 Corinthians 11:18, 21-30

Paul Apologizes for Boasting (Continuation)

[18] Since many boast of worldly things, I too will boast. [21] To my shame, I
must say, we were too weak for that!

What He has Suffered for Christ

But whatever any one dares to boast of—I am speaking as a fool — I also dare to
boast of that. [22] Are they Hebrews? So am I. Are they Israelites? So am I. Are
they descendants of Abraham? So am I. [23] Are they servants of Christ? I am a
better one — I am talking like a madman — with far greater labors, far more impri-
sonments, with countless beatings, and often near death. [24] Five times I have
received at the hands of the Jews the forty lashes less one. [25] Three times I
have been beaten with rods; once I was stoned. Three times I have been ship-
wrecked; a night and a day I have been adrift at sea; [26] on frequent journeys,
in danger from rivers, danger from robbers, danger from my own people, danger
from Gentiles, danger in the city, danger in the wilderness, danger at sea, dan-
ger from false brethren; [27] in toil and hardship, through many a sleepless night,
in hunger and thirst, often without food, in cold and exposure. [28] And, apart
from other things, there is the daily pressure upon me of my anxiety for all the
churches. [29] Who is weak, and I am not weak? Who is made to fall, and I am
not indignant?

[30] If I must boast, I will boast of the things that show my weakness.

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

16-21. The Apostle breaks off once more to excuse his boasting. The only rea-
son why he is making this apologia is to defend his apostolic authority over the
Corinthians.

“The Apostle”, St John Chrysostom comments, “acts like someone of illustrious
race who has chosen to dedicate himself to heading a holy life and who feels
compelled to sing the praises of his family in order to take down certain people
who are priding themselves on being well-born. Do you think he is acting in a
vain way? No, because the only reason he boasts is to humble these vain peo-
ple” (”Hom on 2 Cor.”, 24).

19-20. These words are heavily ironical, caricaturing as they do the foolishness
of the Corinthians, who consider themselves to be so sensible. St Paul upbrai-
ded them on this score previously (cf. 1 Cor 1:18-4:21). In this instance their foo-
lishness consists in letting themselves be taken advantage of by intruders and
doing nothing about it.

21. “To my shame, I must say”: this could also be translated as “To shame you
I tell you”, for the Greek does not make it clear who feels ashamed. St Paul is
still speaking sarcastically: he argues that he showed himself too weak to the
Corinthians, for he has not taken advantage of them the way the false apostles
have. That may be why, he tells them, they consider him inferior to the latter.

23-33. St Paul begins his apologia proper, in which he points out his merits in
contrast with those of his opponents. On the score of race, he is their equal (v.
22); on the score of being a minister of Christ, he is much better qualified: as
proof of this he offers the physical suffering he has undergone in his apostolate
(vv. 23-27, 30-33), and the moral suffering (vv. 28f). One cannot fail to be moved
by this outline of his sufferings, an account which provides us with extremely
valuable information about his life not contained in the Acts of the Apostles. Al-
though this list is not exhaustive (cf. v. 28), and much suffering still lies ahead of
him, we can see that Ananias’ prophecy has already come true: “I will show him
how much he must suffer for the sake of my name” (Acts 9:16).

It is very revealing that the evidence he provides to show his superiority as a ser-
vant of Christ is precisely his sufferings. Our Lord had already said, “If any man
would come after me, let him deny himself and take up his cross daily and follow
me” (Lk 9:23). Suffering, the cross, is something inseparable from the Christian
life, and a sure sign that one is following in the Master’s footsteps. St. Escriva
comments: “When we set out seriously along the ‘royal highway’, that of follo-
wing Christ and behaving as children of God, we soon realize what awaits us —
the Holy Cross. We must see it as the central point upon which to rest our hope
of being united with our Lord.

“Let me warn you that the program ahead is not an easy one. It takes an effort to
lead the kind of life our Lord wants. Listen to the account St Paul gives of the inci-
dents and sufferings he encountered in carrying out the will of Jesus: ‘Five times I
have received at the hands of the Jews the forty lashes less one’ (2 Cor 11:24-28)”
(”Friends of God”, 212).

22. The Apostle makes it quite clear that he is the equal of his opponents as far
as background goes. The three terms used (Hebrew, Israelite, descendant of Ab-
raham), although in a way they all mean the same, have different shades of mea-
ning. “Hebrews” here designates both origin—descendants of Eber (cf. Gen 11:14)
—and race. It may be that Paul’s enemies questioned his ethnic purity on the
grounds that he had been born in Tarsus, a city in Asia Minor; however, he was
“a Hebrew born of Hebrews” (Phil 3:5) and spoke Hebrew (cf. Acts 21:40). “Israe-
lites”—descendants of Jacob, whose name Yahweh changed to “Israel” (cf. Gen
32:28)—would indicate that he was a member of the chosen people who had the
true religion. Being a “descendant of Abraham” would refer to the fact that he
was an heir to the messianic promises.

St Paul often had to make a point of stressing his Jewish origin (cf. Acts 22:3;
Rom 11:1; Gal 1:13ff; Phil 3:4ff). Probably his opponents were forever trying to
discredit his teaching—about the superiority of the New Law over the Old, about
circumcision not being necessary—by saying he was not a Jew. He most certain-
ly is, he says, and he often refers to his immense love for those of his race (cf.
Rom 9).

24. It is not possible to say exactly when these beatings took place; they are not
reported in the Acts of the Apostles. Possibly they occurred in some of the syna-
gogues where he went to preach: synagogues in the Diaspora had authority to in-
flict this form of punishment. Because Jewish law laid down a maximum of forty
lashes (cf. Deut 25:2f), usually only thirty-nine were given to avoid going beyond
the limit. It was a very severe and demeaning form of punishment.

25. The Romans beat people with rods. Though three beatings are mentioned
here the Acts of the Apostles only tell us of one instance of Paul’s being pu-
nished in this way at Philippi (cf. Acts 16:22-24). On the three occasions he
must have been beaten unlawfully, for Roman law prescribed that this punish-
ment could only be imposed on Roman citizens—St Paul was a Roman (cf. Acts
22:25-29)—when they were under sentence of death.

The stoning took place at Lystra, and after it the Apostle was dragged out of the
city and left for dead (cf. Acts 14:19f).

The Acts of the Apostles refer to only one instance of shipwreck (cf. Acts 27:9ff).

28-29. In addition to the physical sufferings mentioned, others still greater weigh
down on the Apostle—who was “all things to all men” (1 Cor 9:22)—those to do
with the pastoral care of people who sought his help, and the care of the chur-
ches he had founded. The physical evils, St John Chrysostom comments, “no
matter how terrible they may have been, passed over quite quickly and left be-
hind them a great consolation. But what afflicted Paul, what oppressed his heart
and made him so anxious was the pain caused him by the laxity of all the faith-
ful without any distinction. It was not only the behavior of prominent members
that caused him pain; he was indifferent to no one; he ranked all Christians, ir-
respective of who they were, as his dearly beloved children” (”Hom. on 2 Cor.”,
25).

The Apostle, who is identified with Christ (cf. Gal 2:19f), makes his own the
words of his Master: “I am the good shepherd. The good shepherd lays down his
life for the sheep” (Jn 10:11). He stands as a model for pastors of the Church as
regards the solicitude they should have for the souls God has entrusted to them.

30. As if by way of summing up what he has said already, St Paul points out that
he is really boasting about his “weakness”, that is, about things which worldly
eyes see as weakness, failure and humiliation. He will go on to explain that it is
really in these things that God’s power and strength are most clearly to be seen
(cf. 12:7:10): this “weakness” makes fruitful the work of his chosen ones.

This is another example of the paradox of the Christian life: Christ won victory on
the cross, and his Apostles rejoice and are proud to suffer on his account (cf. 7:4;
8:2; Acts 5:41; Gal 6:14).

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

From: Matthew 6:19-23

Trust in God’s Fatherly Providence

(Jesus said to His disciples,) [19] “Do not lay up for yourselves treasures on
earth, where moth and rust consume and where thieves break in and steal, [20]
but lay up for yourselves treasures in Heaven, where neither moth nor rust con-
sumes and where thieves do not break in and steal. [21] For where your treasure
is, there will your heart be also.

[22] “The eye is the lamp of the body. So, if your eye is sound, your whole body
will be full of light; [23] but if your eye is not sound, your whole body will be full
of darkness.”

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

19-21. The idea here is very clear: man’s heart yearns for a treasure which will
give him security and happiness. However, every treasure in the form of earthly
goods—wealth, property—becomes a constant source of worry, because there is
always the risk we will lose it or because the effort to protect it is such a strain.

Against this, Jesus teaches us here that our true treasure lies in good works and
an upright life, which will be eternally rewarded by God in Heaven. That indeed is
a treasure which one never loses, a treasure on which Christ’s disciple should put
his heart.

Jesus closes the teaching contained in the preceding verses with a kind of refrain
(verse 21). He is not saying that people should be unconcerned about earthly
things; what He does say is that no created thing can be “the treasure”, the ult-
imate aim, of man. What man should do is make his way to God, sanctify him-
self and give all glory to God, by making right use of the noble things of the earth:
“Whether you eat or drink, or whatever you do, do all to the glory of God” (1 Co-
rinthians 10:31; cf. Colossians 3:17).

22-23. Here is another jewel of Jesus’ wisdom teaching. It begins with a sentence
which is then immediately explained. The Master uses the simile of the eye as a
lamp which provides the body with light. Christian exegesis has seen this “eye”,
this “lamp”, as meaning the motivation behind our behavior. St. Thomas explains
it in this way: “The eye refers to motive. When a person wants to do something,
he first forms an intention: thus, if your intention is sound—simple and clear—that
is to say, if it is directed towards God, your whole body, that is, all your actions,
will be sound, sincerely directed towards good” (St. Thomas Aquinas, “Commen-
tary on St. Matthew”, 6, 22-23).

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

Disclaimer: Opinions posted on Free Republic are those of the individual posters and do not necessarily represent the opinion of Free Republic or its management. All materials posted herein are protected by copyright law and the exemption for fair use of copyrighted works.

Matthew
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Matthew 6
19.	Lay not up to yourselves treasures on earth: where the rust, and moth consume, and where thieves break through and steal.	Nolite thesaurizare vobis thesauros in terra : ubi ærugo, et tinea demolitur : et ubi fures effodiunt, et furantur.	μη θησαυριζετε υμιν θησαυρους επι της γης οπου σης και βρωσις αφανιζει και οπου κλεπται διορυσσουσιν και κλεπτουσιν
20.	But lay up to yourselves treasures in heaven: where neither the rust nor moth doth consume, and where thieves do not break through, nor steal.	Thesaurizate autem vobis thesauros in cælo, ubi neque ærugo, neque tinea demolitur, et ubi fures non effodiunt, nec furantur.	θησαυριζετε δε υμιν θησαυρους εν ουρανω οπου ουτε σης ουτε βρωσις αφανιζει και οπου κλεπται ου διορυσσουσιν ουδε κλεπτουσιν
21.	For where thy treasure is, there is thy heart also.	Ubi enim est thesaurus tuus, ibi est et cor tuum.	οπου γαρ εστιν ο θησαυρος υμων εκει εσται και η καρδια υμων
22.	The light of thy body is thy eye. If thy eye be single, thy whole body shall be lightsome.	Lucerna corporis tui est oculus tuus. Si oculus tuus fuerit simplex, totum corpus tuum lucidum erit.	ο λυχνος του σωματος εστιν ο οφθαλμος εαν ουν ο οφθαλμος σου απλους η ολον το σωμα σου φωτεινον εσται
23.	But if thy eye be evil thy whole body shall be darksome. If then the light that is in thee, be darkness: the darkness itself how great shall it be!	Si autem oculus tuus fuerit nequam, totum corpus tuum tenebrosum erit. Si ergo lumen, quod in te est, tenebræ sunt : ipsæ tenebræ quantæ erunt ?	εαν δε ο οφθαλμος σου πονηρος η ολον το σωμα σου σκοτεινον εσται ει ουν το φως το εν σοι σκοτος εστιν το σκοτος ποσον

June 21 2019

Memorial of Saint Aloysius Gonzaga, ReligiousLectionary: 369

Reading 1 2 Cor 11:18, 21-30

Responsorial Psalm Ps 34:2-3, 4-5, 6-7

Alleluia Mt 5:3

Gospel Mt 6:19-23

For the readings of the Memorial of Saint Aloysius Gonzaga, please go here.

June 21 - Memorial of Saint Aloysius Gonzaga, religious

Saint Aloysius Gonzaga’s Story

Reflection

Saint Aloysius Gonzaga is the Patron Saint of:

Memorial of Saint Aloysius Gonzaga, Religious
Lectionary: 369