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From: Judges 6:11-24a

God calls Gideon

[11] Now the angel of the Lord came and sat under the oak at Ophrah, which
belonged to Joash the Abiezrite, as his son Gideon was beating out wheat in
the wine press, to hide it from the Midianites. [12] And the angels of the Lord
appeared to him and said to him, “The Lord is with you, the mighty man of va-
lour.” [13] And Gideon said to him, “Pray, sir, if the Lord is with us, why then
has all this befallen us? And where are all his wonderful deeds which our fa-
thers recounted to us, saying, ‘Did not the Lord bring us up from Egypt?’ But
now the Lord has cast us off, and given us into the hand of Midian.” [14] And
the Lord turned to him and said, “Go in this might of yours and deliver Israel
from the hand of Midian; do not I send you?” [15] And he said to him, “Pray,
Lord, how can I deliver Israel? Behold, my clan is the weakest in Manasseh,
and I am the least in my family. [16] And the Lord said to him, “But I will be
with you, and you shall smite the Midianites as one man.” [17] And he said to
him, “If now I have found favour with thee, then show me a sign that it is thou
who speakest with me. [18] Do not depart from here, I pray thee, until I come
to thee, and bring out my present, and set it before thee.” And he said, “I will
stay till you return.”

[19] So Gideon went into his house and prepared a kid, and unleavened cakes
from an ephah of flour; the meat he put in a basket, and the broth he put in a
pot, and brought them to him under the oak and presented them.” [20] And the
angel of God said to him, “Take the meat and unleavened cakes, and put them
on this rock, and pour the broth over them.” And he did so. [21] Then the angel
of the Lord reached out the tip of the staff that was in his hand, and touched the
meat and the unleavened cakes; and there sprang up fire from the rock and con-
sumed the flesh and the unleavened cakes; and the angel of the Lord vanished
from his sight; [22] Then Gideon perceived that he was the angel of the Lord;
and Gideon said, “Alas, O Lord God! For now I have seen the angel of the Lord
face to face.” [23] Then Gideon built an altar there to the Lord.

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

6:11-32. This is one of the oldest accounts of calling in Holy Scripture; in it the
sacred writer includes features to be found in all instances of vocation.

God’s choice falls on a man who never would have expected a vocation; he re-
ceives the call in the course of his ordinary work, when he is grinding corn (v.
11). The call is God’s initiative. In some particularly important cases (such as
this), the Lord uses an angel to convey his message (cf. Lk 1:11, 28). His gree-
ting begins with references to the fact that the Lord is close to his chosen one —
“The Lord is with you” (v. 12; cf. Lk 1:28) – and to the mission being assigned
him: God has seen the needs of his people and is going to send this man to
their aid (v. 14). the Lord did not pick this man because he deserved it or be-
cause he came of a distinguished family (v. 15).

The usual reaction to a call from God is a reluctance to respond. Gideon recites
all the difficulties and limitations which would disqualify him from the task: how
did we get into this situation (v. 13)?, how can I deliver Israel (v. 15)?. And he
even asks for a sign to confirm that the call really does come from God (v. 17).
On this occasion God gives him tangible proof, and Gideon is quite bowled over
when he sees that it really is the Lord (vv. 19-22). Then, when he decides to ac-
cept the role God is offering him, he is given words of consolation (”Do not fear”)
and feels at peace (v. 23).

In the Old Testament we meet many people who are called by God and accept
that call – Samuel (cf. 1 Sam 3:1-18), David (cf. 1 Sam 16:1-13), Elisha (cf. 1
Kings 19:19-21), etc. And in the New Testament the positive response to their
callings given by the Blessed Virgin (Lk 1:26-38), the apostles (Mt. 4:18-22 and
par.; 9:9 and par.; Jn 1:35-51), St Paul (Acts 9:1-19), etc. were crucial to salva-
tion history. God continues to call men and women today, to yield abundant di-
vine fruit in the name of the Lord. “If you respond to the call the Lord has made
to you, your life – your poor life – will leave a deep and wide furrow in the history
of the human race, a clear and fertile furrow, eternal and godly” (St. J. Escriva,
“The Forge”, 59).

*********************************************************************************************
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 19:23-30

Christian Poverty and Renunciation

[23] Jesus said to His disciples, “Truly, I say to you, it will be hard for a rich man
to enter the Kingdom of Heaven. [24] Again I tell you, it is easier for a camel to
go through the eye of a needle than for a rich man to enter the Kingdom of God.”
[25] When the disciples heard this they were greatly astonished, saying, “Who
then can be saved?” [26] But Jesus looked at them and said to them, “With men
this is impossible, but with God all things are possible.” [27] Then Peter said in
reply, “Lo, we have left everything and followed You. What then shall we have?”
[28] Jesus said to them, “Truly, I say to you, in the new world, when the Son of
Man shall sit on His glorious throne, you who have followed Me will also sit on
twelve thrones, judging the twelve tribes of Israel. [29] And every one who has
left houses or brothers or sisters or father or mother or children or lands, for My
name’s sake, will receive a hundredfold, and inherit eternal life. [30] But many
that are first will be last, and the last first.”

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

24-26. By drawing this comparison Jesus shows that it is simply not possible for
people who put their hearts on worldly things to obtain a share in the Kingdom of
God.

“With God all things are possible”: that is, with God’s grace man can be brave
and generous enough to use wealth to promote the service of God and man. This
is why St. Matthew, in Chapter 5, specifies that the poor “in spirit” are blessed
(Matthew 5:3).

28. “In the new world”, in the “regeneration”: a reference to the renewal of all
things which will take place when Jesus Christ comes to judge the living and the
dead. The resurrection of the body will be an integral part of this renewal.

The ancient people of God, Israel, was made up of twelve tribes. The new people
of God, the Church, to which all men are called, is founded by Jesus Christ on
the Twelve Apostles under the primacy of Peter.

29. These graphic remarks should not be explained away. They mean that love
or Jesus Christ and His Gospel should come before everything else. What our
Lord says here should not be interpreted as conflicting with the will of God Him-
self, the creator and sanctifier of family bonds.

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

“Jesus, the Very Thought of Thee”
by Bernard of Clairvaux, 12th century
Translated by Edward Caswall, 1814-1878

1. Jesus, the very thought of thee
With sweetness fills the breast;
But sweeter far Thy face to see
And in Thy presence rest.

2. Nor voice can sing, nor heart can frame,
Nor can the memory find
A sweeter sound than Thy blest name,
O Savior or mankind!

3. O Hope of every contrite heart,
O Joy of all the meek!
To those who fall, how kind Thou art,
How good to those who seek!

4. But what to those who find? Ah! this
Nor tongue nor pen can show;
The love of Jesus, what it is,
None but His loved ones know.

5. Jesus, our only Joy be Thou
As Thou our Prize wilt be!
Jesus, be Thou our Glory now
And through eternity.

Hymn #350
The Lutheran Hymnal
Text: Song of Solomon 1:3
Author: Bernard of Clairvaux, 12th century, cento
Translated by: Edward Caswall, 1849, alt.
Titled: “Iesu dulcis memoria”
Composer: Herman A. Polack, 1910
Tune: “Clairvaux”

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

Readings at Mass

Liturgical Colour: White.

These are the readings for the feria

First reading	Judges 6:11-24 ©

'Peace be with you; have no fear; you will not die'

The angel of the Lord came and sat under the terebinth at Ophrah which belonged to Joash of Abiezer. Gideon his son was threshing wheat inside the winepress to keep it hidden from Midian, when the angel of the Lord appeared to him and said, ‘The Lord is with you, valiant warrior!’ Gideon answered him, ‘Forgive me, my lord, but if the Lord is with us, then why is it that all this is happening to us now? And where are all the wonders our ancestors tell us of when they say, “Did not the Lord bring us out of Egypt?” But now the Lord has deserted us; he has abandoned us to Midian.’

At this the Lord turned to him and said, ‘Go in the strength now upholding you, and you will rescue Israel from the power of Midian. Do I not send you myself?’ Gideon answered him, ‘Forgive me, my lord, but how can I deliver Israel? My clan, you must know, is the weakest in Manasseh and I am the least important in my family.’ The Lord answered him, ‘I will be with you and you shall crush Midian as though it were a single man.’ Gideon said to him, ‘If I have found favour in your sight, give me a sign that it is you who speak to me. I beg you, do not go away until I come back. I will bring you my offering and set it down before you.’ And he answered, ‘I will stay until you return.’

Gideon went away and prepared a young goat and made unleavened cakes with an ephah of flour. He put the meat into a basket and the broth into a pot, then brought it all to him under the terebinth. As he came near, the angel of the Lord said to him, ‘Take the meat and unleavened cakes, put them on this rock and pour the broth over them.’ Gideon did so. Then the angel of the Lord reached out the tip of the staff in his hand and touched the meat and unleavened cakes. Fire sprang from the rock and consumed the meat and unleavened cakes, and the angel of the Lord vanished before his eyes. Then Gideon knew this was the angel of the Lord, and he said, ‘Alas, my Lord! I have seen the angel of the Lord face to face!’ The Lord answered him, ‘Peace be with you; have no fear; you will not die.’ Gideon built an altar there to the Lord and called it The-Lord-is-Peace.

Responsorial Psalm
Psalm 84(85):9,11-14 ©

The Lord speaks peace to his people.

I will hear what the Lord God has to say,

a voice that speaks of peace,

peace for his people and his friends

and those who turn to him in their hearts.

The Lord speaks peace to his people.

Mercy and faithfulness have met;

justice and peace have embraced.

Faithfulness shall spring from the earth

and justice look down from heaven.

The Lord speaks peace to his people.

The Lord will make us prosper

and our earth shall yield its fruit.

Justice shall march before him

and peace shall follow his steps.

The Lord speaks peace to his people.

Gospel Acclamation	Ps24:4,5

Alleluia, alleluia!

Teach me your paths, my God,

make me walk in your truth.

Alleluia!

Or:	2Co8:9

Alleluia, alleluia!

Jesus Christ was rich,

but he became poor for your sake,

to make you rich out of his poverty.

Alleluia!

Gospel
Matthew 19:23-30 ©

It is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of heaven

Jesus said to his disciples, ‘I tell you solemnly, it will be hard for a rich man to enter the kingdom of heaven. Yes, I tell you again, it is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of heaven.’ When the disciples heard this they were astonished. ‘Who can be saved, then?’ they said. Jesus gazed at them. ‘For men’ he told them ‘this is impossible; for God everything is possible.’

Then Peter spoke. ‘What about us?’ he said to him ‘We have left everything and followed you. What are we to have, then?’ Jesus said to him, ‘I tell you solemnly, when all is made new and the Son of Man sits on his throne of glory, you will yourselves sit on twelve thrones to judge the twelve tribes of Israel. And everyone who has left houses, brothers, sisters, father, mother, children or land for the sake of my name will be repaid a hundred times over, and also inherit eternal life.

‘Many who are first will be last, and the last, first.’

These are the readings for the memorial

First reading
Ecclesiasticus 15:1-6 ©

Whoever grasps the Law will obtain wisdom

Whoever fears the Lord will act like this,

and whoever grasps the Law will obtain wisdom.

She will come to meet him like a mother,

and receive him like a virgin bride.

He will lean on her and will not fall,

he will rely on her and not be put to shame.

She will raise him high above his neighbours,

and in full assembly she will open his mouth.

He will find happiness and a crown of joy,

he will inherit an everlasting name.

Responsorial Psalm
Psalm 118(119):9-14 ©

Lord, teach me your statutes.

How shall the young remain sinless?

By obeying your word.

I have sought you with all my heart;

let me not stray from your commands.

Lord, teach me your statutes.

I treasure your promise in my heart

lest I sin against you.

Blessed are you, O Lord;

teach me your statutes.

Lord, teach me your statutes.

With my tongue I have recounted

the decrees of your lips.

I rejoiced to do your will

as though all riches were mine.

Lord, teach me your statutes.

Gospel Acclamation	Jn15:9,5

Alleluia, alleluia!

Remain in my love, says the Lord;

whoever remains in me, with me in him,

bears fruit in plenty.

Alleluia!

Gospel	John 17:20-26 ©

Father, may they be completely one

Jesus raised his eyes to heaven and said:

‘Holy Father,

I pray not only for these,

but for those also

who through their words will believe in me.

May they all be one.

Father, may they be one in us,

as you are in me and I am in you,

so that the world may believe it was you who sent me.

I have given them the glory you gave to me,

that they may be one as we are one.

With me in them and you in me,

may they be so completely one

that the world will realise that it was you who sent me

and that I have loved them as much as you loved me.

Father, I want those you have given me

to be with me where I am,

so that they may always see the glory you have given me

because you loved me before the foundation of the world.

Father, Righteous One,

the world has not known you,

but I have known you,

and these have known that you have sent me.

I have made your name known to them

and will continue to make it known,

so that the love with which you loved me may be in them,

and so that I may be in them.’

Matthew
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Matthew 19
23.	Then Jesus said to his disciples: Amen, I say to you, that a rich man shall hardly enter into the kingdom of heaven.	Jesus autem dixit discipulis suis : Amen dico vobis, quia dives difficile intrabit in regnum cælorum.	ο δε ιησους ειπεν τοις μαθηταις αυτου αμην λεγω υμιν οτι δυσκολως πλουσιος εισελευσεται εις την βασιλειαν των ουρανων
24.	And again I say to you: It is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the kingdom of heaven.	Et iterum dico vobis : Facilius est camelum per foramen acus transire, quam divitem intrare in regnum cælorum.	παλιν δε λεγω υμιν ευκοπωτερον εστιν καμηλον δια τρυπηματος ραφιδος διελθειν η πλουσιον εις την βασιλειαν του θεου εισελθειν
25.	And when they had heard this, the disciples wondered very much, saying: Who then can be saved?	Auditis autem his, discipuli mirabantur valde, dicentes : Quis ergo poterit salvus esse ?	ακουσαντες δε οι μαθηται αυτου εξεπλησσοντο σφοδρα λεγοντες τις αρα δυναται σωθηναι
26.	And Jesus beholding, said to them: With men this is impossible: but with God all things are possible.	Aspiciens autem Jesus, dixit illis : Apud homines hoc impossibile est : apud Deum autem omnia possibilia sunt.	εμβλεψας δε ο ιησους ειπεν αυτοις παρα ανθρωποις τουτο αδυνατον εστιν παρα δε θεω παντα δυνατα [εστιν]
27.	Then Peter answering, said to him: Behold we have left all things, and have followed thee: what therefore shall we have?	Tunc respondens Petrus, dixit ei : Ecce nos reliquimus omnia, et secuti sumus te : quid ergo erit nobis ?	τοτε αποκριθεις ο πετρος ειπεν αυτω ιδου ημεις αφηκαμεν παντα και ηκολουθησαμεν σοι τι αρα εσται ημιν
28.	And Jesus said to them: Amen, I say to you, that you, who have followed me, in the regeneration, when the Son of man shall sit on the seat of his majesty, you also shall sit on twelve seats judging the twelve tribes of Israel.	Jesus autem dixit illis : Amen dico vobis, quod vos, qui secuti estis me, in regeneratione cum sederit Filius hominis in sede majestatis suæ, sedebitis et vos super sedes duodecim, judicantes duodecim tribus Israël.	ο δε ιησους ειπεν αυτοις αμην λεγω υμιν οτι υμεις οι ακολουθησαντες μοι εν τη παλιγγενεσια οταν καθιση ο υιος του ανθρωπου επι θρονου δοξης αυτου καθισεσθε και υμεις επι δωδεκα θρονους κρινοντες τας δωδεκα φυλας του ισραηλ
29.	And every one that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my name's sake, shall receive an hundredfold, and shall possess life everlasting.	Et omnis qui reliquerit domum, vel fratres, aut sorores, aut patrem, aut matrem, aut uxorem, aut filios, aut agros propter nomen meum, centuplum accipiet, et vitam æternam possidebit.	και πας ος αφηκεν οικιας η αδελφους η αδελφας η πατερα η μητερα η γυναικα η τεκνα η αγρους ενεκεν του ονοματος μου εκατονταπλασιονα ληψεται και ζωην αιωνιον κληρονομησει
30.	And many that are first, shall be last: and the last shall be first.	Multi autem erunt primi novissimi, et novissimi primi.	πολλοι δε εσονται πρωτοι εσχατοι και εσχατοι πρωτοι

23. Then said Jesus to his disciples, I say to you, That a rich man shall hardly enter into the kingdom of heaven.
24. And again I say to you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.
25. When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved?
26. But Jesus beheld them, and said to them, With men this is impossible; but with God all things are possible.

GLOSS; The Lord took occasion from this rich man to, hold discourse concerning the covetous; Then said Jesus, to his disciples, I say to you, &c.

CHRYS; What He spoke was not condemning riches in themselves, but those who were enslaved by them; also encouraging His disciples that being poor they should not be ashamed by reason of their poverty.

HILARY; To have riches is no sin; but moderation is to be observed in our having. For how shall we communicate to the necessities of the saints, if we have not out of what we may communicate?

RABAN; But though there be a difference between having and loving riches, yet it is safer neither to have nor to love them.

REMIG; Whence in Mark the Lord expounding the meaning of this saying, speaks thus, It is hard for them that trust in riches to enter into the kingdom of heaven. They trust in riches, who build all their hopes on them.

JEROME; Because riches once gained are hard to be despised, He said not it is impossible, but it is hard. Difficulty does not imply the impossibility, but points out the infrequency of the occurrence.

HILARY; It is a dangerous toil to become rich; and lack of guilt occupied in increasing its wealth has taken upon itself a sore burden; the servant of God gains not the things of the world, clear of the sins of the world. Hence is the difficulty of entering the kingdom of heaven.

CHRYS; Having said that it was hard for a rich man to enter into the kingdom of heaven, He now proceeds to show that it is impossible, And again I say to you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of heaven.

JEROME; According to this, no rich man can be saved. But if we read Isaiah, how the: camels of Midian and Ephah came to Jerusalem with gifts and presents, and they who once were crooked and bowed down by the weight of their sins, enter the gates of Jerusalem, we shall see how these camels, to which the rich are likened when they have laid aside the heavy load of sins, and the distortion of their whole bodies, may then enter by that narrow and strait way that leads to life.

PSEUDO-CHRYS; The Gentile souls are likened to the deformed body of the camel, in which is seen the humpback of idolatry; for the knowledge of God is the exaltation of the soul. The needle is the Son of God, the fine point of which is His divinity, and the thicker part what He is according to His incarnation. But it is altogether straight and without turning; and through the womb of His passion, the Gentiles have entered into life eternal. By this needle is sewn the robe of immortality; it is this needle that has sewn the flesh to the spirit, that has joined together the Jews and the Gentiles, and coupled man in friendship with angels. It is easier therefore for the Gentiles to pass through the needle's eye, than for the rich Jews to enter into the kingdom of heaven. For if the Gentiles are with such difficulty withdrawn from the irrational worship of idols, how much more hardly shall the Jews be withdrawn from the reasonable service of God?

GLOSS; It is explained otherwise; That at Jerusalem there was a certain gate, called, The needle's eye, through which a camel could not pass, but on its bended knees, and after its burden had been taken off; and so the rich should not be able to pass along the narrow way that leads to life, till he had put off the burden of sin, and of riches, that is, by ceasing to love them.

GREG; Or, by the rich man He intends anyone who is proud, by the camel he denotes the right humility. The camel passed through the needle's eye, when our Redeemer through the narrow way of suffering entered in to the taking upon Him death; for that passion was as a needle which pricked the body with pain. But the camel enters the needle's eye easier than the rich man enters the kingdom of heaven; because if He had not first shown us by His passion the form of His humility, our proud stiffness would never have bent itself to His lowliness.

CHRYS; The disciples though poor are troubled for the salvation of others, beginning even now to have the bowels of doctors.

AUG; Whereas the rich are few in comparison of the multitude of the poor, we must suppose that the disciples understood all who wish for riches, as included in the number of the rich.

CHRYS; This therefore He proceeds to show is the work of God, there needing much grace to guide a man in the midst of riches; But Jesus beheld them, and said to them, With men this is impossible, but with God all things are possible. By the word beheld them, the Evangelist conveys that He soothed their troubled soul by His merciful eye.

REMIG; This must not be so understood as though it were possible for God to cause that the rich, the covetous, the avaricious, and the proud should enter into the kingdom of heaven; but to cause him to be converted, and so enter.

CHRYS; And this is not said that you should sit supinely, and let alone what may seem impossibilities; but considering the greatness of righteousness, you should strive to enter in with entreaty to God.

27. Then answered Peter and said to him, Behold, we have forsaken all, and followed you; what shall we have therefore?
28. And Jesus said to them, Verily I say to you, That you which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, you also shall sit upon twelve thrones, judging the twelve tribes of Israel.
29. And everyone that has forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundred fold, and shall inherit everlasting life.
30. But many that are first shall be last; and the last shall be first.

ORIGEN; Peter had heard the word of Christ when He said, If you will be perfect, go and sell all that you have. Then he observer! that the young man had departed sorrowful, and considered the difficulty of riches entering into the kingdom of heaven; and thereupon he put this question confidently as one who had achieved no easy matter. For though what he with his brother had left behind them were but little things, yet were they not esteemed as little with God, who considered that out of the fullness of their love they had so forsaken those least things, as they would have forsaken the greatest things if they had had them. So Peter, thinking rather of his will than of the intrinsic value of the sacrifice, asked Him confidently, Behold, we have left all.

CHRYS; What was this all, O blessed Peter? The reeds, your net, and boat. But this he says, not to call to mind his own magnanimity, but in order to propose the case of the multitude of poor. A poor man might have said, If I have nothing, I cannot become perfect. Peter therefore puts this question that you, poor man, may learn that you are in nothing behind. For he had already received the kingdom of heaven, and therefore secure of what was already there, he now asks for the whole world. And see how carefully he frames his question after Christ's requirements: Christ required two things of a rich man, to give what he had to the poor, and to follow Him; wherefore he adds, and have followed you.

ORIGEN; It may be said, In all things which the Father revealed to Peter that the Son was, righteousness, sanctification, and the like, in all we have followed Thee. Therefore as a victorious athlete, he now asks what are the prizes of his contest.

JEROME; Because to forsake is not enough, he adds that which makes perfection, and have followed you. We have done what you commanded us, what reward will you then give us? What shall we have?

JEROME; He said not only, you who have left all, for this did the philosopher Crates, and many other who have despised riches, but added, and have followed me, which is peculiar to the Apostles and believers.

HILARY; The disciples had followed Christ in the regeneration, that is, in the layer of baptism, in the sanctification of faith, for this is that regeneration which the Apostles followed, and which the Law could not bestow.

JEROME; Or it may be constructed thus, you which have followed me, shall in the regeneration sit, &c.; that is, when the dead shall rise from corruption, incorrupt, you also shall sit on thrones of judges, condemning the twelve tribes of Israel, for that they would not believe when you believed.

AUG; Thus our flesh will be regenerated by incorruption, as our soul also shall be regenerated by faith.

PSEUDO-CHRYS; For it would come to pass, that in the day of judgment the Jews would allege, Lord, we knew Thee not to be the Son of God when you west in the flesh. For who can discern a treasure buried in the ground, or the sun when obscured by a cloud? The disciples therefore will then answer, We also were men, and peasants, obscure among the multitude, but you priests and scribes; but in us a right will became as it were a lamp of our ignorance, but your evil will became to you a blinding of your science.

CHRYS; He therefore said not the Gentiles and the whole world, but, the tribes of Israel, because the Apostles and the Jews had been brought up under the same laws and customs. So that when the Jews should plead that they could not believe in Christ, because they were hindered by their Law, the disciples will be brought forward, who had the same Law. But some one may say, What great thing is this, when both the Ninevites and the Queen of the South will have the same? He had before and will again promise them the highest rewards; and even now He tacitly conveys something of the same. For of those others He had only said, that they shall sit, and shall condemn this generation; but He now says to the disciples, When the Son of Man shall sit, you also shall sit.

It is clear then that they shall reign with Him, and shall share in that glory; for it is such honor and glory unspeakable that He intends by the thrones. How is this promise fulfilled? Shall Judas sit among them? By no means. For the law was as thus ordained of the Lord by Jeremiah the Prophet, I will speak it upon my people, and upon the kingdom, that I may build, and plant it. But if it do evil in my sight, then will I repent me of the good which I said I would do to them, as much as to say, If they make themselves unworthy of the promise, I will no more perform that I promised. But Judas showed himself unworthy of the preeminence; wherefore when He gave this promise to His disciples, He did not promise it absolutely, for He said not, you shall sit, but, you which have followed me shall sit; at once excluding Judas, and admitting such as should be in after time; for neither was the promise confined to them only, nor yet did it include Judas who had already shown himself undeserving.

HILARY; Their following Christ in thus exalting the Apostles to twelve thrones to judge the twelve tribes of Israel, associated them in the glory of the twelve Patriarchs.

AUG; From this passage we learn that Jesus will judge with His disciples; whence He says in another place to the Jews, Therefore shall they be your judges. And whereas He says they shall sit upon twelve thrones, we need not think that twelve persons only shall judge with Him. For by the number twelve is signified the whole number of those that shall judge; and that because the number seven which generally represents completeness contains the two numbers four and three, which multiplied together make twelve. For if it were not so, as Matthias was elected into the place of the traitor Judas, the Apostle Paul who labored more than they all should not have place to sit to judge; but he shows that he with the rest of the saints pertains to the number of judges, when he says, Know you not that we shall judge Angels?

ID; In the number of judges therefore are included all that have left their all and followed the Lord.

GREG; For whosoever, urged by the spur of divine love, shall forsake what he possesses here, shall without doubt gain there the eminence of judicial authority; and shall appear as judge with the Judge, for that he now in consideration of the judgment chastens himself by a voluntary poverty.

AUG; The same holds good, by reason of this number twelve, of those that are to be judged. For when it is said, Judging the twelve tribes, yet is not the tribe of Levi, which is the thirteenth, to be exempt from being judged by them; nor shall they judge this nation alone, and not also other nations.

PSEUDO-CHRYS; Or, by that, In the regeneration, Christ designs the period of Christianity that should be after His ascension, in which men were regenerated by baptism; and that is the time in which Christ sate on the throne of His glory. And hereby you may see that He spoke not of the time of the judgment to come, but of the calling of the Gentiles, in that He said not, When the Son of Man shall come sitting upon the throne of his majesty; but only, In the regeneration when he shall sit, which was from the time that the Gentiles began to believe on Christ; according to that, God shall reign over the heathen; God sit upon his holy throne. From that time also the Apostles have sat upon twelve thrones, that is, over all Christians; for every Christian who receives the word of Peter, becomes Peter's throne, and so of the rest of the Apostles. On these thrones then the Apostles sit, parceled into twelve divisions, after the variety of minds and hearts, known to God only.

For as the Jewish nation was split into twelve tribes, so is the whole Christian people divided into twelve, so as that some souls are numbered with the tribe of Reuben, and so of the rest, according to their several qualities. For all have not all graces alike, one is excellent in this, another in that. And so the Apostles will judge the twelve tribes of Israel, that is, all the Jews, by this, that the Gentiles received the Apostles' word. The whole body of Christians are indeed twelve thrones for the Apostles, but one throne for Christ. For all excellencies are but one throne for Christ, for He alone is equally perfect in all virtues. But of the Apostles each one is more perfect in some one particular excellence, as Peter in faith; so Peter tests upon his faith, John on his innocence, and so of the rest.

And that Christ spoke of reward to be given to the Apostles in this world, is shown by what follows, And everyone that has forsaken houses, or brethren, or sisters, &c. For if these shall receive an hundred fold in this life, without doubt to the Apostles also was promised a reward in this present life.

CHRYS; Or; He holds out rewards in the future life to the Apostles, because they were already looking above, and desired nothing of things present; but to others He promises things present.

ORIGEN; Or otherwise; Whoever shall leave all and follow Christ, he also shall receive those things that were promised to Peter. But if he has not left all, but only those things in special here enumerated, he shall receive manifold, and shall possess eternal life.

JEROME; There are that take occasion from this passage to bring forward the thousand years after the resurrection, and say that then we shall have a hundred fold of the things we have given up, and moreover life eternal. But though the promise be in other things worthy, in the matter of wives it seems to have somewhat shameful, if he who has forsaken one wife for the Lord's sake, shall receive a hundred in the world to come. The meaning is therefore, that he that has forsaken carnal things for the Savior's sake, shall receive spiritual things, which in a comparison of value are as a hundred to a small number.

ORIGEN; And in this world, because for his brethren after the flesh he shall find many brethren in the faith; for parents, all the Bishops and Presbyters; for sons, all that have the age of sons. The Angels also are brethren, and all they are sisters that have offered themselves chaste virgins to Christ, as well they that still continue on earth, as they that now live in heaven. The houses and lands manifold more suppose in the repose of Paradise, and the city of God. And besides all these things they shall possess eternal life.

AUG; That He says, A hundred fold, is explained by the Apostle, when he says, As having nothing, and yet possessing all things. For a hundred is sometimes put for the whole universe.

JEROME; And that, And every one that has forsaken brethren, agrees with that He had said before, I am come to set a man at variance with his father. For they who for the faith of Christ and the preaching of the Gospel shall despise all the ties, the riches, and pleasures of this world, they shall receive an hundred fold, and shall possess eternal life.

CHRYS; But when He says, He that has forsaken wife, it is not to be taken of actual severing of the marriage tie, but that we should hold the ties of tile faith dearer than any other. And here is, I think, a covert allusion to times of persecution; for because there should be many who would draw away their sons to heathenism, when that should happen, they should be held neither as fathers, nor husbands.

RABAN; But because many with what zeal they take up the pursuit of virtue, do not with the same complete it; but either grow cool, or fall away rapidly; it follows, But many that are first shall be last, and the last first.

ORIGEN; By this He exhorts those that come late to the heavenly word, to have to ascend to perfection before many whom they see to have grown old in the faith. This sense may also overthrow those that boast to have been educated in Christianity by Christian parents, especially if those parents have filled the Episcopal see, or the office of Priests or Deacons in the Church; and hinder them from desponding who have entertained the Christian doctrines more newly. It has also another meaning; the first, are the Israelites, who become last because of their unbelief; and the Gentiles who were last become first. He is careful to say, Many; for not all who are first shall be last, nor all last first. For before this have many of mankind, who by nature are the last, been made by an angelic life above the Angels; and some Angels who were first have been made last through their sin.

REMIG; It may also be referred in particular to the rich man, who seemed to be first, by his fulfillment of the precepts of the Law, but was made last by his preferring his worldly substance to God. The holy Apostles seemed to be last, but by leaving all they were made first by the grace of humility. There are many who having entered upon good works, fall therefrom, and from having been first, become last.

Catena Aurea Matthew 19

Christ in Glory

Mattia Preti

c. 1660
Oil on canvas, 220 x 253 cm
Museo del Prado, Madrid

August 20 - Memorial of Saint Bernard, abbot and doctor of the Church

Saint Bernard of Clairvaux’s Story

Man of the century! Woman of the century! You see such terms applied to so many today—“golfer of the century,” “composer of the century,” “right tackle of the century”—that the line no longer has any punch. But Western Europe’s “man of the twelfth century,” without doubt or controversy, had to be Bernard of Clairvaux. Adviser of popes, preacher of the Second Crusade, defender of the faith, healer of a schism, reformer of a monastic Order, Scripture scholar, theologian, and eloquent preacher: any one of these titles would distinguish an ordinary man. Yet Bernard was all of these—and he still retained a burning desire to return to the hidden monastic life of his younger days.

In the year 1111, at the age of 20, Bernard left his home to join the monastic community of Citeaux. His five brothers, two uncles, and some 30 young friends followed him into the monastery. Within four years, a dying community had recovered enough vitality to establish a new house in the nearby valley of Wormwoods, with Bernard as abbot. The zealous young man was quite demanding, though more on himself than others. A slight breakdown of health taught him to be more patient and understanding. The valley was soon renamed Clairvaux, the valley of light.

His ability as arbitrator and counselor became widely known. More and more he was lured away from the monastery to settle long-standing disputes. On several of these occasions, he apparently stepped on some sensitive toes in Rome. Bernard was completely dedicated to the primacy of the Roman See. But to a letter of warning from Rome, he replied that the good fathers in Rome had enough to do to keep the Church in one piece. If any matters arose that warranted their interest, he would be the first to let them know.

Shortly thereafter it was Bernard who intervened in a full-blown schism and settled it in favor of the Roman pontiff against the antipope.

The Holy See prevailed on Bernard to preach the Second Crusade throughout Europe. His eloquence was so overwhelming that a great army was assembled and the success of the crusade seemed assured. The ideals of the men and their leaders, however, were not those of Abbot Bernard, and the project ended as a complete military and moral disaster.

Bernard felt responsible in some way for the degenerative effects of the crusade. This heavy burden possibly hastened his death, which came August 20, 1153.

Reflection

Bernard’s life in the Church was more active than we can imagine possible today. His efforts produced far-reaching results. But he knew that they would have availed little without the many hours of prayer and contemplation that brought him strength and heavenly direction. His life was characterized by a deep devotion to the Blessed Mother. His sermons and books about Mary are still the standard of Marian theology.

franciscanmedia.org

Patron of Cistercians, Burgundy, beekeepers, candlemakers, Gibraltar, Algeciras, Queens' College, Cambridge, Speyer Cathedral, Knights Templar

Vision of St Bernard with Sts Benedict and John the Evangelist

Fra Bartolomeo

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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 Sorrowful Mysteries

(Tuesdays and Fridays)

1. The Agony in the Garden (Matthew 26:36-46, Luke 22:39-46) [Spiritual fruit - God's will be done]
2. The Scourging at the Pillar (Matthew 27:26, Mark 15:15, John 19:1) [Spiritual fruit - Mortification of the senses]
3. The Crowning with Thorns (Matthew 27:27-30, Mark 15:16-20, John 19:2) [Spiritual fruit - Reign of Christ in our heart]
4. The Carrying of the Cross (Matthew 27:31-32, Mark 15:21, Luke 23:26-32, John 19:17) [Spiritual fruit - Patient bearing of trials]
5. The Crucifixion (Matthew 27:33-56, Mark 15:22-39, Luke 23:33-49, John 19:17-37) [Spiritual fruit - Pardoning of Injuries]

August 20 2019

Memorial of Saint Bernard, Abbot and Doctor of the Church

Reading 1 Jgs 6:11-24a

Responsorial Psalm Ps 85:9, 11-12, 13-14

Alleluia 2 Cor 8:9

Gospel Mt 19:23-30

For the readings of the Memorial of Saint Bernard, please go here.

Readings at Mass

August 20 - Memorial of Saint Bernard, abbot and doctor of the Church

Saint Bernard of Clairvaux’s Story

Reflection