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From: 1 Thessalonians 4:9-11

Charity and Good Use of Time

[9] But concerning love of the brethren you have no need to have any one write to
you, for you yourselves have been taught by God to love one another; [10] and in-
deed you do love all the brethren throughout Macedonia. But we exhort you, breth-
ren, to do so more and more, [11] to aspire to live quietly, to mind your own affairs,
and to work with your hands, as we charged you; [12] so that you may command
the respect of outsiders, and be dependent on nobody.

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Commentary:

9-10. “The greatest commandment of the law is to love God with one’s whole
heart and one’s neighbor as oneself (cf. Mt 22:37-40). Christ has made this love
of neighbor his personal commandment and has enriched it with a new meaning
when he willed himself, along with his brothers, to be the object of this charity,
saying, ‘When you did it to one of the least of these my brethren, you did it to me’
(Mt. 25:40). In assuming human nature he has united to himself all mankind in a
supernatural solidarity which makes of it one single family. He has made charity
the distinguishing mark of his disciples, in the words: ‘By this all men will know
that you are my disciples, if you have love for one another’ (Jn 13:35). In the early
days the Church linked the ‘agape’ to the eucharistic supper, and by so doing
showed itself as one body around Christ united by the bond of charity. So too, in
all ages, love is its characteristic mark” (Vatican II, “Apostolicam Actuositatem”,
8). Love for the other members of the Church is fraternal love, a love which bro-
thers and sisters should have for one another, for the Church is one large family.
The Thessalonians practised this love not only among themselves but also with
the other believers living in Macedonia; fraternal charity is absolutely necessary
for the unity of Christians.

“No tongue can tell the heights to which love uplifts us”, St Clement of Rome
teaches. “Love unites us to God; love casts a veil over innumerable sins; there
are no limits to love’s endurance, no end to its patience. There is nothing base,
nothing proud, about love [...] It was in love that all God’s chosen ones were
made perfect. Without love nothing is pleasing to God” (”Letter to the Corin-
thians”, 1, 49).

11-12. Everyone has certain obligations connected with his position in life which
he should conscientiously fulfill. They include, particularly, duties to do with work
and family, and they provide us with an opportunity for conversation with God. St
John Chrysostom teaches, for example: “A woman working in the kitchen or do-
ing some sewing can always raise her thoughts to heaven and fervently invoke
the Lord. If someone is on the way to market or is traveling alone, he can easily
pray attentively. Someone else who is in his wine-cellar, engaged in stitching
wine skins, is free enough to raise his heart to the Master” (”Fifth Homily on An-
na”, 4, 6).

Work is something of immense human and supernatural value, for it is a means
readily at hand for personal sanctification and cooperation with others. It would
be unworthy of a Christian to live an idle life and expect to be supported by the
charity of others. St Paul counsels everyone who can to look after his family and
“be dependent on nobody”. And so we find the following in one of the very earli-
est Christian documents: “If someone wants to settle down among you, and is
a skilled worker, let him find employment and earn his bread. If he knows no
trade, use your discretion to make sure that he does not live in idleness on the
strength of being a Christian. If he does not want to work, he is only trying to ex-
ploit Christ. Be on your guard against people of that sort” (”Didache”, 12). So, a
person cannot be regarded as a good Christian if he does not try to work well, for
“our professional vocation is an essential and inseparable part of our condition as
Christians. Our Lord wants you to be holy in the place where you are, in the job
you have chosen” (St. J. Escriva, “Friends of God”, 60).

In addition to promoting personal sanctification and cooperation with others, work
gives the Christian a share in Christ’s work of Redemption. “Sweat and toil, which
work necessarily involves in the present condition of the human race, present the
Christian and everyone who is called to follow Christ with the possibility of sha-
ring lovingly in the work that Christ came to do (cf. Jn 17:4). This work of salva-
tion came about through suffering and death on a Cross. By enduring the toil of
work in union with Christ crucified for us, man in a way collaborates with the Son
of God for the redemption of humanity. He shows himself a true disciple of Christ
by carrying the cross in his turn every day (cf. Lk 9:23) in the activity that he is
called upon to perform” (Bl. John Paul , “Laborem Exercens”, 27).

*********************************************************************************************
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 25:14-30

The Parable of the Talents

(Jesus said to His disciples,) [14] “For it will be as when a man going on a jour-
ney called his servants and entrusted to them his property; [15] to one he gave
five talents, to another two, to another one, to each according to his ability. Then
he went away. [16] He who had received the five talents went at once and traded
with them; and he made five talents more. [17] So also, he who had the two ta-
lents made two talents more. [18] But he who had received the one talent went
and dug in the ground and hid his master’s money.

[19] Now after a long time the master of those servants came and settled ac-
counts with them. [20] And he who received the five talents came forward, brin-
ging five talents more, saying, ‘Master, you delivered to me five talents; here I
have made five talents more.’ [21] His master said to him, ‘Well done, good and
faithful servant; you have been faithful over a little, I will set you over much; enter
into the joy of your master.’ [22] And he also who had the two talents came for-
ward, saying, ‘Master, you delivered to me two talents; here I have made two ta-
lents more.’ [23] His master said to him, ‘Well done, good and faithful servant;
you have been faithful over a little, I will set you over much; enter into the joy of
your master.’ [24] He also who had received the one talent came forward, saying,
‘Master, I knew you to be a hard man, reaping where you did not sow, and gathe-
ring where you did not winnow; [25] so I was afraid, and I went and hid your talent
in the ground. Here you have what is yours.’ [26] But his master answered him,
‘You wicked and slothful servant! You knew that I reap where I have not sowed,
and gather where I have not winnowed? [27] Then you ought to have invested my
money with the bankers, and at my coming I should have received what was my
own with interest. [28] So take the talent from him, and give it to him who has the
ten talents. [29] For to every one who has will more be given, and he will have
abundance; but from him who has not, even what he has will be taken away. [30]
And cast the worthless servant into the outer darkness; there men will weep and
gnash their teeth.’”

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Commentary:

14-30. A talent was not any kind of coin but a measure of value worth about fifty
kilos (one hundred pounds) of silver.

In this parable the main message is the need to respond to grace by making a
genuine effort right through one’s life. All the gifts of nature and grace which God
has given us should yield a profit. It does not matter how many gifts we have re-
ceived; what matters is our generosity in putting them to good use.

A person’s Christian calling should not lie hidden and barren: it should be out-
going, apostolic and self-sacrificial. “Don’t lose your effectiveness; instead, tram-
ple on your selfishness. You think your life is for yourself? Your life is for God,
for the good of all men, though your love for our Lord. Your buried talent, dig it
up again! Make it yield” (St. J. Escriva, “Friends of God”, 47).

An ordinary Christian cannot fail to notice that Jesus chose to outline his tea-
ching on response to grace by using the simile of men at work. Here we have a
reminder that the Christian normally lives out his vocation in the context of ordi-
nary, everyday affairs. “There is just one life, made of flesh and spirit. And it is
this life which has to become, in both soul and body, holy and filled with God.
We discover the invisible God in the most visible and material things. There is
no other way. Either we learn to find our Lord in ordinary, everyday life, or else
we shall never find Him” (St. J. Escriva, “Conversations”, 114).

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

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

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

Readings at Mass

Liturgical Colour: Green.

First reading
1 Thessalonians 4:9-11 ©

You have learnt from God how to love one another

As for loving our brothers, there is no need for anyone to write to you about that, since you have learnt from God yourselves to love one another, and in fact this is what you are doing with all the brothers throughout the whole of Macedonia. However, we do urge you, brothers, to go on making even greater progress and to make a point of living quietly, attending to your own business and earning your living, just as we told you to.

Responsorial Psalm
Psalm 97(98):1,7-9 ©

The Lord comes to rule the people with fairness.

Sing a new song to the Lord

for he has worked wonders.

His right hand and his holy arm

have brought salvation.

The Lord comes to rule the people with fairness.

Let the sea and all within it, thunder;

the world, and all its peoples.

Let the rivers clap their hands

and the hills ring out their joy

The Lord comes to rule the people with fairness.

at the presence of the Lord: for he comes,

he comes to rule the earth.

He will rule the world with justice

and the peoples with fairness.

The Lord comes to rule the people with fairness.

Gospel Acclamation	Ph2:15-16

Alleluia, alleluia!

You will shine in the world like bright stars

because you are offering it the word of life.

Alleluia!

Or:	Jn13:34

Alleluia, alleluia!

I give you a new commandment:

love one another just as I have loved you,

says the Lord.

Alleluia!

Gospel
Matthew 25:14-30 ©

You have been faithful in small things: come and join in your master's happiness

Jesus spoke this parable to his disciples: ‘The kingdom of Heaven is like a man on his way abroad who summoned his servants and entrusted his property to them. To one he gave five talents, to another two, to a third one; each in proportion to his ability. Then he set out.

‘The man who had received the five talents promptly went and traded with them and made five more. The man who had received two made two more in the same way. But the man who had received one went off and dug a hole in the ground and hid his master’s money.

‘Now a long time after, the master of those servants came back and went through his accounts with them. The man who had received the five talents came forward bringing five more. “Sir,” he said “you entrusted me with five talents; here are five more that I have made.”

‘His master said to him, “Well done, good and faithful servant; you have shown you can be faithful in small things, I will trust you with greater; come and join in your master’s happiness.”

‘Next the man with the two talents came forward. “Sir,” he said “you entrusted me with two talents; here are two more that I have made.” His master said to him, “Well done, good and faithful servant; you have shown you can be faithful in small things, I will trust you with greater; come and join in your master’s happiness.”

‘Last came forward the man who had the one talent. “Sir,” said he “I had heard you were a hard man, reaping where you have not sown and gathering where you have not scattered; so I was afraid, and I went off and hid your talent in the ground. Here it is; it was yours, you have it back.” But his master answered him, “You wicked and lazy servant! So you knew that I reap where I have not sown and gather where I have not scattered? Well then, you should have deposited my money with the bankers, and on my return I would have recovered my capital with interest. So now, take the talent from him and give it to the man who has the five talents. For to everyone who has will be given more, and he will have more than enough; but from the man who has not, even what he has will be taken away. As for this good-for-nothing servant, throw him out into the dark, where there will be weeping and grinding of teeth.”’

Matthew
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Matthew 25
14.	For even as a man going into a far country, called his servants, and delivered to them his goods;	Sicut enim homo peregre proficiscens, vocavit servos suos, et tradidit illis bona sua.	ωσπερ γαρ ανθρωπος αποδημων εκαλεσεν τους ιδιους δουλους και παρεδωκεν αυτοις τα υπαρχοντα αυτου
15.	And to one he gave five talents, and to another two, and to another one, to every one according to his proper ability: and immediately he took his journey.	Et uni dedit quinque talenta, alii autem duo, alii vero unum, unicuique secundum propriam virtutem : et profectus est statim.	και ω μεν εδωκεν πεντε ταλαντα ω δε δυο ω δε εν εκαστω κατα την ιδιαν δυναμιν και απεδημησεν ευθεως
16.	And he that had received the five talents, went his way, and traded with the same, and gained other five.	Abiit autem qui quinque talenta acceperat, et operatus est in eis, et lucratus est alia quinque.	πορευθεις δε ο τα πεντε ταλαντα λαβων ειργασατο εν αυτοις και εποιησεν αλλα πεντε ταλαντα
17.	And in like manner he that had received the two, gained other two.	Similiter et qui duo acceperat, lucratus est alia duo.	ωσαυτως και ο τα δυο εκερδησεν και αυτος αλλα δυο
18.	But he that had received the one, going his way digged into the earth, and hid his lord's money.	Qui autem unum acceperat, abiens fodit in terram, et abscondit pecuniam domini sui.	ο δε το εν λαβων απελθων ωρυξεν εν τη γη και απεκρυψεν το αργυριον του κυριου αυτου
19.	But after a long time the lord of those servants came, and reckoned with them.	Post multum vero temporis venit dominus servorum illorum, et posuit rationem cum eis.	μετα δε χρονον πολυν ερχεται ο κυριος των δουλων εκεινων και συναιρει μετ αυτων λογον
20.	And he that had received the five talents coming, brought other five talents, saying: Lord, thou didst deliver to me five talents, behold I have gained other five over and above.	Et accedens qui quinque talenta acceperat, obtulit alia quinque talenta, dicens : Domine, quinque talenta tradidisti mihi, ecce alia quinque superlucratus sum.	και προσελθων ο τα πεντε ταλαντα λαβων προσηνεγκεν αλλα πεντε ταλαντα λεγων κυριε πεντε ταλαντα μοι παρεδωκας ιδε αλλα πεντε ταλαντα εκερδησα επ αυτοις
21.	His lord said to him: Well done, good and faithful servant, because thou hast been faithful over a few things, I will place thee over many things: enter thou into the joy of thy lord.	Ait illi dominus ejus : Euge serve bone, et fidelis : quia super pauca fuisti fidelis, super multa te constituam ; intra in gaudium domini tui.	εφη δε αυτω ο κυριος αυτου ευ δουλε αγαθε και πιστε επι ολιγα ης πιστος επι πολλων σε καταστησω εισελθε εις την χαραν του κυριου σου
22.	And he also that had received the two talents came and said: Lord, thou deliveredst two talents to me: behold I have gained other two.	Accessit autem et qui duo talenta acceperat, et ait : Domine, duo talenta tradidisti mihi, ecce alia duo lucratus sum.	προσελθων δε και ο τα δυο ταλαντα λαβων ειπεν κυριε δυο ταλαντα μοι παρεδωκας ιδε αλλα δυο ταλαντα εκερδησα επ αυτοις
23.	His lord said to him: Well done, good and faithful servant: because thou hast been faithful over a few things, I will place thee over many things: enter thou into the joy of thy lord.	Ait illi dominus ejus : Euge serve bone, et fidelis : quia super pauca fuisti fidelis, super multa te constituam ; intra in gaudium domini tui.	εφη αυτω ο κυριος αυτου ευ δουλε αγαθε και πιστε επι ολιγα ης πιστος επι πολλων σε καταστησω εισελθε εις την χαραν του κυριου σου
24.	But he that had received the one talent, came and said: Lord, I know that thou art a hard man; thou reapest where thou hast not sown, and gatherest where thou hast not strewed.	Accedens autem et qui unum talentum acceperat, ait : Domine, scio quia homo durus es ; metis ubi non seminasti, et congregas ubi non sparsisti :	προσελθων δε και ο το εν ταλαντον ειληφως ειπεν κυριε εγνων σε οτι σκληρος ει ανθρωπος θεριζων οπου ουκ εσπειρας και συναγων οθεν ου διεσκορπισας
25.	And being afraid I went and hid thy talent in the earth: behold here thou hast that which is thine.	et timens abii, et abscondi talentum tuum in terra : ecce habes quod tuum est.	και φοβηθεις απελθων εκρυψα το ταλαντον σου εν τη γη ιδε εχεις το σον
26.	And his lord answering, said to him: Wicked and slothful servant, thou knewest that I reap where I sow not, and gather where I have not strewed:	Respondens autem dominus ejus, dixit ei : Serve male, et piger, sciebas quia meto ubi non semino, et congrego ubi non sparsi :	αποκριθεις δε ο κυριος αυτου ειπεν αυτω πονηρε δουλε και οκνηρε ηδεις οτι θεριζω οπου ουκ εσπειρα και συναγω οθεν ου διεσκορπισα
27.	Thou oughtest therefore to have committed my money to the bankers, and at my coming I should have received my own with usury.	oportuit ergo te committere pecuniam meam numulariis, et veniens ego recepissem utique quod meum est cum usura.	εδει ουν σε βαλειν το αργυριον μου τοις τραπεζιταις και ελθων εγω εκομισαμην αν το εμον συν τοκω
28.	Take ye away therefore the talent from him, and give it to him that hath ten talents.	Tollite itaque ab eo talentum, et date ei qui habet decem talenta :	αρατε ουν απ αυτου το ταλαντον και δοτε τω εχοντι τα δεκα ταλαντα
29.	For to every one that hath shall be given, and he shall abound: but from him that hath not, that also which he seemeth to have shall be taken away.	omni enim habenti dabitur, et abundabit : ei autem qui non habet, et quod videtur habere, auferetur ab eo.	τω γαρ εχοντι παντι δοθησεται και περισσευθησεται απο δε του μη εχοντος και ο εχει αρθησεται απ αυτου
30.	And the unprofitable servant cast ye out into the exterior darkness. There shall be weeping and gnashing of teeth.	Et inutilem servum ejicite in tenebras exteriores : illic erit fletus, et stridor dentium.	και τον αχρειον δουλον εκβαλετε εις το σκοτος το εξωτερον εκει εσται ο κλαυθμος και ο βρυγμος των οδοντων

14. For the kingdom of heaven is as a man traveling into a far country, who called his own servants, and delivered to them his goods.
15. And to one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey.
16. Then he that had received the five talents went and traded with the same, and made them other five talents.
17. And likewise he that had received two, he also gained other two.
18. But he that had received one went and dug in the earth, and hid his lord's money.
19. After a long time the lord of those servants comes, and reckons with them.
20. And so he that had received five talents came and brought other five talents, saying, Lord, you delivered to me five talents: behold, I have gained beside them five talents more.
21. His lord said to him, Well done, you good and faithful servant: you has been faithful over a few things, I will make you ruler over many things; enter you into the joy of your lord.
22. He also that had received two talents came and said, Lord, you delivered to me two talents: behold, I have gained two other talents beside them.
23. His lord said unto him, Well done, good and faithful servant; you have been faithful over a few things, I will make you ruler over many things: enter you into the joy of your lord.
24. Then he who had received the one talent came and said, Lord, I knew that you are a hard man, reaping where you have not sown, and gathering where you have not strawed:
25. And I was afraid, and went and hid your talent in the earth: lo, there you have that is yours.
26. His lord answered and said to him, you wicked and slothful servant, you knew that I reap where I sowed not, and gather where I have not strawed:
27. You ought therefore to have put my money to the exchangers, and then at my coming I should have received my own with usury.
28. Take therefore the talent from him, and give it to him which has ten talents.
29. For to every one that has shall be given, and he shall have abundance: but from him that has not shall be taken away even that which he has.
30. And cast you the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.

GLOSS. In the foregoing parable is set forth the condemnation of such as have not prepared sufficient oil for themselves, whether by oil is meant the brightness of good works, or inward joy of conscience, or alms paid in money.

CHRYS. This parable is delivered against those who will not assist their neighbors either with money, or words, or in any other way, but hide all that they have.

GREG. The man traveling into a far country is our Redeemer, who ascended into heaven in that flesh which He had taken upon Him. For the proper home of the flesh is the earth, and it, as it were, travels into a foreign country, when it is placed by the Redeemer in heaven.

ORIGEN; He travels, not according to His divine nature, but according to the dispensation of the flesh which He took upon Him. For He who says to His disciples, Lo, I am with you always, even to the end of the world; is the Only-Begotten God, who is not circumscribed by bodily form. By saying this, we do not disunite Jesus, but attribute its proper qualities to each constituent substance. We may also explain thus, that the Lord travels in a far country with all those who walk by faith and not by sight. And when we are absent from the body with the Lord, then will He also be with us. Observe that the turn of expression is not thus, I am like, or The Son of Man is like, a man traveling into a far country, because He is represented in the parable as traveling, not as the Son of God, but as man.

JEROME; Calling together the Apostles, He gave them the Gospel doctrine, to one more, to another less, not as of His own bounty or scanting, but as meeting the capacity of the receivers, as the Apostle says, that he fed with milk those that were unable to take solid food. In the five, two, and one talent, we recognize the diversity of gifts wherewith we have been entrusted.

ORIGEN; Whenever you see of those who have received from Christ a dispensation of the oracles of God that some have more and some less; that some have not in comparison of the better sort half an understanding of things; that others have still less; you will perceive the different of those who have all of them received from Christ oracles of God. They to whom five talents were given, and they to whom two, and they to whom one, have divers degrees of capacity, and one could not hold the measure of another; he who received but one having received no mean endowment, for one talent of such a master is a great thing. His proper servants are three, as there are three sorts of those that bear fruit. He that received five talents, is he that is able to raise all the meaning of the Scriptures to their more divine significations; he that has two is he that has been taught carnal doctrine, (for two seems to be a carnal number,) and to the less strong the Master of the household has given one talent.

GREG. Otherwise; The five talents denote the gift of the five senses, that is, the knowledge of things without; the two signify understanding and action, the one talent understanding only.

GLOSS. And straightway took his journey, not changing his place, but leaving them to their own freewill and choice of action.

JEROME; He that had received five talents, that is, having received his bodily senses, he doubled his knowledge of heavenly things, from the creature understanding the Creator, from earthly unearthly, from temporal the eternal.

GREG. There are also some who though they cannot pierce to things inward and mystical, yet for their measure of view of their heavenly country, they teach rightly such things as they can, what they have gathered from things without, and while they keep themselves from wantonness of the flesh, and from ambition of earthly things, and from the delights of the things that are seen, they restrain others also from the same by their admonitions.

ORIGEN; Or, They that have their senses exercised by healthy conversation, both raising themselves to higher knowledge and zealous in teaching others, these have gained other five; because no one can easily have increase of any virtues that are not his own, and without he teaches others what he himself knows, and no more.

HILARY; Or, That servant who received five talents is the people of believers under the Law, who beginning with that, doubled their merit by the right obedience of an evangelic faith.

GREG. Again, there are some who by their understanding and their actions preach to others, and thence gain as it were a twofold profit in such merchandise. This their preaching bestowed upon both sexes is thus a talent doubled.

ORIGEN; Or, gained other two, that is, carnal instruction, and another yet a little higher.

HILARY; Or, the servant to whom two talents were committed is the people of the Gentiles justified by the faith and confession of the Son and of the E ether, confessing our Lord Jesus Christ, to be both God and Man, both Spirit and Flesh. These are the two talents committed to this servant. But as the Jewish people doubled by its belief in the Gospel every Sacrament which it had learned in the Law, (i.e. its five talents,) so this people by its use of its two talents merited understanding and working.

GREG. To hide one's talent in the earth is to devote the ability we have received to worldly business.

ORIGEN; Or otherwise; When you see one who has the power of teaching, and of benefiting souls, hiding this power, though he may have a certain religiousness of life, doubt not of such an one that he has received one talent and hides it in the earth.

HILARY; Or, This servant who has received one talent and hid it in the earth is the people that continue in the Law, who through jealousy of the salvation of the Gentiles hide the talent they have received in the earth. For to hide a talent in the earth is to hide the glory of the new preaching through offense at the Passion of His Body. His coming to reckon with them is the assize of the day of judgment.

ORIGEN; And note here that the servants do not come to the Lord to be judged, but the Lord shall come to them when the time shall be accomplished. After a long time, that is, when He has sent forth such as are fitted to bring about the salvation of souls, and perhaps for this reason it is not easy to find one who is quite fit to pass forthwith out of this life, as is manifest from this, that even the Apostles lived to old age; for example, it was said to Peter, When you shall be old, you shall stretch forth your hand; and Paul says to Philemon, Now as Paul the aged.

CHRYS. Observe also that the Lord does not require the reckoning immediately, that you may learn His long suffering. To me He seems to say this covertly, alluding to the resurrection.

JEROME; After a long time, because there is a long interval between the Savior's ascension and His second coming.

GREG. This lesson from this Gospel warns us to consider whether those who seem to have received more in this world than others, shall not be more severely judged by the Author of the world; the greater the gifts, the greater the reckoning for them. Therefore should every one be humble concerning his talents in proportion as he sees himself tied up with a greater responsibility.

ORIGEN; He who had received five talents comes first with boldness before his Lord.

GREG. And bringing his talents doubled, he is commended by his Lord, and is sent into eternal happiness.

RABAN. Well done is an interjection of joy; the Lord showing us therein the joy with which He invites the servant who labors well to eternal bliss; of which the Prophet speaks, In your presence is fullness of joy.

CHRYS. You good servant, this he means of that goodness which is shown towards our neighbor.

GLOSS. Faithful because he appropriated to himself none of those things which were his lord's.

JEROME; He says, you were faithful in a few things, because all that we have at present though they seem great and many, yet in comparison of the things to come are little and few.

GREG. The faithful servant is set over many things, when having overcome the afflictions of corruption, he joys with eternal joy in that heavenly seat. He is then fully admitted to the joy of his Lord, when taken in to that abiding country, and numbered among the companies of Angels, he has such inward joy for this gift, that there is no room for outward sorrow at his corruption.

JEROME; What greater thing can be given to a faithful servant than to be with his Lord, and to see his Lord's joy?

CHRYS. By this word joy He expresses complete blessedness.

AUG. This will be our perfect joy, than which is none greater, to have fruition of that Divine Trinity in whose image we were made.

JEROME; The servant who of five talents had made ten, and he who of two had made four, are received with equal favor by the Master of the household, who looks not to the largeness of their profit, but to the disposition of their will.

ORIGEN; That He says of both these servants that they came, we must understand of their passing out of this world to Him. And observe that the same was said to them both; he that had less capacity, but that which he had, he exercised after such manner as he ought, shall have no whit less with God than he who has a greater capacity; for all that is required is that whatever a man has from God, he should use it all to the glory of God.

GREG. The servant who would not trade with his talent returns to his Lord with words of excuse.

JEROME; For truly that which is written, To offer excuses excusing sins happened to this servant, so that to slothfulness and idleness was added also the sin of pride. For he who ought to have honestly acknowledged his fault, and to have entreated the Master of the household, on the contrary cavils against him, and avers that he did it with provident design, lest while he sought to make profit he should hazard the capital.

ORIGEN; This servant seems to me to have been one of those who believe, but do not act honestly, concealing their faith, and doing every thing that they may not be known to be Christians. They who are such seem to me to have a fear of God, and to regard Him as austere and implacable. We indeed understand how the Lord reaps where He sowed not, because the righteous man sows in the Spirit, whereof he shall reap life eternal. Also He reaps where He sowed not, and gathers where he scattered not, because He counts as bestowed upon Himself all that is sown among the poor.

JEROME; Also, by this which this servant dared to say, you reap where you sow not, we understand that the Lord accepts the good life of the Gentiles and of the Philosophers.

GREG. But there are many within the Church of whom this servant is a type, who fear to set out on the path of a better life, and yet are not afraid to continue in carnal indolence; they esteem themselves sinners, and therefore tremble to take up the paths of holiness, but fearlessly remain in their own iniquities.

HILARY; Or, By this servant is understood the Jewish people which continues in the Law, and says, I was afraid of you, as through fear of the old commandments abstaining from the exercise of evangelical liberty; and it says, Lo, there is that is yours, as though it had continued in those things which the Lord commanded, when yet it knew that the fruits of righteousness should be reaped there, where the Law bad not been sown, and that there should be gathered from among the Gentiles some who were not scattered of the seed of Abraham.

JEROME; But what he thought would be his excuse is turned into his condemnation. He calls him wicked servant, because he caviled against his Lord; and slothful, because he would not double his talent; condemning his pride in the one, and his idleness in the other.

If you knew me to be hard and austere, and to seek after other men's goods, you should also have known that I exact with the more rigor that is mine own, and should have given my money to the bankers; for the Greek word here means money. The words of the Lord are pure words, silver tried in the fire. The money, or silver, then are the preaching of the Gospel and the heavenly word; which ought to be given to the bankers, that is, either to the other doctors, which the Apostles did when they ordained Priests and Bishops throughout the cities; or to all the believers, who can double the sum and restore it with usury by fulfilling in act what they have learned in word.

GREG. So then we I see as well the peril of the teachers if they withhold the Lord's money, as that of the hearers from whom is exacted with usury that they have e heard, namely, that from what they have heard they should strive to understand that they have not heard.

ORIGEN; The Lord did not allow that He was a hard man as the servant supposed, but He assented to all his other words. But He is indeed hard to those who abuse the mercy of God to suffer themselves to become remiss, and use it not to be converted.

GREG. Let us hear now the sentence by which the Lord condemns the slothful servant, Take away from him the talent, and give it to him that has ten talents.

ORIGEN; The Lord is able by the might of His divinity to take away his ability from the man who is slack to use it, and to give it to him who has improved his own.

GREG. It might seem more seasonable to have given it rather to him who had two, than to him who had five. But as the five talents denote the knowledge of things without, the two understanding and action, he who had the two had more than he who had the five talents; this man with his five talents merited the administration of things without, but was yet without any understanding of things eternal. The one talent therefore, which we say signifies the intellect, ought to be given to him who had administered well the things without which he had received; the same we see happen every day in the Holy Church, that they who administer faithfully things without, are also mighty in the inward understanding.

JEROME; Or, it is given to him who had gained five talents, that we may understand that though the Lord's joy over the labor of each be equal, of him who doubled the five as of him who doubled the two, yet is a greater reward due to him who labored more in the Lord's money.

GREG. Then follows a general sentence, For to every one that has shall be given, and he shall have abundance, but from him that has not, even that which he seems to have shall be taken away. For whoever has charity receives the other gifts also; but whosoever has not charity loses even the gifts which he seemed to have had.

CHRYS. Also he who has the graces of eloquence and of teaching to profit withal, and uses it not, loses that grace; but he who does his endeavor in putting it to use acquires a larger share.

JEROME; Many also who are naturally clever and have sharp wit, if they become neglectful, and by disuse spoil that good they have by nature, these do, in comparison of him who being somewhat dull by nature compensates by industry and painstaking his backwardness, lose their natural gift, and see the reward promised them pass away to others. But it may also be understood thus; To him who has faith, and a right will in the Lord, even if he come in aught short in deed as being man, shall be given by the merciful Judge; but he who has not faith, shall lose even the other virtues which he seems to have naturally. And He says carefully, From Him that has not, shall be taken away even that which he seems to have, for whatever is without faith in Christ ought not to be imputed to him who uses it amiss, but to Him who gives the goods of nature even to a wicked servant.

GREG. Or, Whoever has not charity, loses even those things which he seems to have received.

HILARY; And on those who have the privilege of the Gospels, the honor of the Law is also conferred, but from him who has not the faith of Christ is taken away even that honor which seemed to be his through the Law.

CHRYS. The wicked servant is punished not only by loss of his talent, but by intolerable infliction, and a denunciation in accusation joined therewith.

ORIGEN; Into outer darkness, where is no light, perhaps not even physical light; and where God is not seen, but those who are condemned thereto are condemned as unworthy the contemplation of God. We have also read some one before us expounding this of the darkness of that abyss which is outside the world, as though unworthy of the world, they were cast out into that abyss, where is darkness with none to lighten it.

GREG. And thus for punishment he shall be cast into outer darkness who has of his own free will, fallen into inward darkness.

JEROME; What is weeping and gnashing of teeth we have said above.

CHRYS. Observe that not only he who robs others, or who works evil, is punished with extreme punishment, but he also who does not good works.

GREG. Let him then who has understanding look in that he hold not his peace; let him who has affluence not be dead to mercy; let him who has the art of guiding life communicate its use with his neighbor; and him who has the faculty of eloquence intercede with the rich for the poor. For the very least endowment will be reckoned as a talent entrusted for use.

ORIGEN; If you are offended at this we have said, namely that a man shall be judged if he does not teach others, call to mind the Apostle's words, Woe is to me if I preach not the Gospel.

Catena Aurea Matthew 25

The parable of the talents

John Morgan (1822 – 1885)

Oil on Canvas

🙏🙏🙏

Amen!

Pray for Pope Francis.

It's time to kneel down and pray for our nation (Sacramental Marriage)

Perpetual Novena for the Nation (Ecumenical)
Novena asking for St Michael The Archangel to stand with us and bring us victory

Prayers for The Religion Forum (Ecumenical)

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

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 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 ]

St. Michael the Archangel

~ PRAYER ~

St. Michael, the Archangel, defend us in battle
Be our protection against the wickedness
and snares of the devil;
May God rebuke him, we humbly pray,
and do thou, O Prince of the heavenly host,
by the power of God,
Cast into hell Satan and all the evil spirits
who prowl through the world seeking the ruin of souls.
Amen
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August 31 2019

Saturday of the Twenty-first Week in Ordinary Time

Reading 1 1 Thes 4:9-11

Responsorial Psalm Ps 98:1, 7-8, 9

Alleluia Jn 13:34

Gospel Mt 25:14-30

Readings at Mass