Ecce Homo
Hieronymus Bosch
1490s
Oil on panel, 52 x 54 cm
Museum of Art, Philadelphia
Posted on 10/15/2019 10:06:01 PM PDT by Salvation
KEYWORDS: catholic; lk11; ordinarytime; prayer; saints;
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From: Romans 2:1-11
The Jews and Greeks Are Guilty
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Commentary:
1. The Apostle now addresses the Jews to make them see that, despite their
privileged position, they too are unrighteous. He does this by setting up an ima-
ginary conversation with a person representing the Jewish people, whose attitude
is like that of those who “trusted in themselves that they were righteous and de-
spised others” (Lk 18:9). If the pagans, who could only know God through the
use of natural reason, cannot be excused for not worshipping him and for commit-
ting sin, how much more inexcusable is the behavior of Jews who, despite recei-
ving supernatural Revelation, commit the very same sins as those for which they
reproach the Gentiles. St Paul’s invective against the Jews (vv. 17-24) is remini-
scent of our Lord’s criticism of the scribes and Pharisees (cf. Mt 23:13-33).
2-11. These verses contain the following truths: 1) God rewards and punishes,
and therefore there is a close connection between a person’s behavior in this life
(meritorious or blameworthy) and what happens to him or her in the next life (cf.
especially vv. 2, 5, 7-10). 2) God is a just and impartial Judge; he does not look
to whether a person is Jew or Gentile but simply to how he lives. 3) The passage
also tells us when this judgment will take place (v. 5, elaborated on by v. 16).
In the course of speaking about God as rewarding the good, St Paul describes
the glorious state of the blessed in heaven (”eternal life”, “glory”, “honor”, “peace”:
vv. 7, 10) and the fact that it will last for ever (”immortality”: v. 7). He also teaches
that in order to attain this state one must persevere in good works (”patience in
well-doing”: v. 7); this echoes what our Lord said: “he who endures to the end
will be saved” (Mt 10:22; cf. 24:13).
Parallel with this, St Paul speaks of how God will punish sinners (”wrath and
fury”: v. 8) and of the unhappy fate of those condemned to hell (”tribulation and
distress”: v. 9).
The meaning of this passage becomes clearer in the light of many other passa-
ges of Sacred Scripture and, also, of the Church’s teaching about the Judgment
and when it will take place. There are two different occasions “when everyone
must appear in the presence of the Lord to render an account of all his thoughts,
words and actions [...]. The first takes place when each of us departs this life; for
then he is instantly placed before the judgment seat of God, where all that he has
ever done shall be subjected to the most rigid scrutiny. This is called the particu-
lar judgment. The second occurs when on the same day and in the same place
all men shall stand together before the tribunal of their judge, that in the presence
and hearing of all human beings of all times each may know his final doom and
sentence” (”St Pius V Catechism”, 1, 8, 3).
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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: Luke 11:42-46
The Hypocrisy of the Scribes and Pharisees (Continuation)
[45] One of the lawyers answered Him, “Teacher, in saying this You reproach
us also.” [46] And He said, “Woe to you lawyers also! for you load men with bur-
dens hard to bear and you yourselves do not touch the burdens with one of your
fingers.”
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Commentary:
42. The Law of Moses laid down that the harvest had to be tithed (cf. Leviticus
27:30-33; Deuteronomy 12:22ff; etc.) to provide for the worship offered in the
temple. Insignificant products were not subject to this Law.
Rue is a bitter medicinal plant used by the Jews in ancient times. Did it have to
be tithed?: the Pharisees, who were so nit-picking, said that it did.
44. According to the Old Law, anyone who touched a grave became unclean for
seven days (Num 19:16), but with the passage of time a grave could become so
overgrown that a person could walk on it without noticing. Our Lord uses this
comparison to unmask the hypocrisy of these people He is talking to: they are
very exact about very small details but they forget their basic duty — justice and
the love of God (verse 42). On the outside they are clean but their hearts are full
of malice and rottenness (verse 39); they pretend to be just, appearances are all
that matters to them; they know that virtue is held in high regard, therefore they
strive to appear highly virtuous (verse 43). Duplicity and deceit mark their lives.
*********************************************************************************************
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.
Liturgical Colour: Green.
| First reading | Romans 2:1-11 © |
|---|
| Do you think you will escape God's judgement? |
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| Responsorial Psalm |
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| Psalm 61(62):2-3,6-7,9 © |
| Gospel Acclamation | cf.Ps26:11 |
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| Or: | Jn10:27 |
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| Gospel | Luke 11:42-46 © |
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| You overlook justice and the love of God |
|---|
| Luke | |||
| English: Douay-Rheims | Latin: Vulgata Clementina | Greek NT: Byzantine/Majority Text (2000) | |
| Luke 11 |
|||
| 42. | But woe to you, Pharisees, because you tithe mint and rue and every herb; and pass over judgment, and the charity of God. Now these things you ought to have done, and not to leave the other undone. | Sed væ vobis, pharisæis, quia decimatis mentham, et rutam, et omne olus, et præteritis judicium et caritatem Dei : hæc autem oportuit facere, et illa non omittere. | αλλ ουαι υμιν τοις φαρισαιοις οτι αποδεκατουτε το ηδυοσμον και το πηγανον και παν λαχανον και παρερχεσθε την κρισιν και την αγαπην του θεου ταυτα εδει ποιησαι κακεινα μη αφιεναι |
| 43. | Woe to you, Pharisees, because you love the uppermost seats in the synagogues, and salutations in the marketplace. | Væ vobis, pharisæis, quia diligitis primas cathedras in synagogis, et salutationes in foro. | ουαι υμιν τοις φαρισαιοις οτι αγαπατε την πρωτοκαθεδριαν εν ταις συναγωγαις και τους ασπασμους εν ταις αγοραις |
| 44. | Woe to you, because you are as sepulchres that appear not, and men that walk over are not aware. | Væ vobis, quia estis ut monumenta, quæ non apparent, et homines ambulantes supra, nesciunt. | ουαι υμιν γραμματεις και φαρισαιοι υποκριται οτι εστε ως τα μνημεια τα αδηλα και οι ανθρωποι περιπατουντες επανω ουκ οιδασιν |
| 45. | And one of the lawyers answering, saith to him: Master, in saying these things, thou reproachest us also. | Respondens autem quidam ex legisperitis, ait illi : Magister, hæc dicens etiam contumeliam nobis facis. | αποκριθεις δε τις των νομικων λεγει αυτω διδασκαλε ταυτα λεγων και ημας υβριζεις |
| 46. | But he said: Woe to you lawyers also, because you load men with burdens which they cannot bear, and you yourselves touch not the packs with one of your fingers. | At ille ait : Et vobis legisperitis væ : quia oneratis homines oneribus, quæ portare non possunt, et ipsi uno digito vestro non tangitis sarcinas. | ο δε ειπεν και υμιν τοις νομικοις ουαι οτι φορτιζετε τους ανθρωπους φορτια δυσβαστακτα και αυτοι ενι των δακτυλων υμων ου προσψαυετε τοις φορτιοις |
Rarely do humans realize the possibilities of the wise use of earthly power and worldly wealth. Saint Hedwig was one of the few.
Born to nobility toward the close of the 12th century, she was married at an early age to Henry, duke of Silesia (now Poland). Through her persuasion and personal efforts, several monastic institutions of both men and women were established in Silesia. Several hospitals, one for lepers, were likewise founded. She was personally a great force in establishing peace in the surrounding areas during power struggles. To her great sorrow, she was unable to prevent a pitched battle between the forces of two of her sons, one of whom was dissatisfied over the partition of estates that Henry had made between them.
After she and her husband had made mutual vows of celibacy, she lived mostly at the monastery at Trebnitz where, although not a formal member of the religious institute, she nevertheless participated in the religious exercises of the community. She died in 1243 and was buried at Trebnitz.
Whatever possessions we have are not for our own needs or personal comfort alone; they are also to be used in assisting others. Use of these goods should always promote, never impede, progress in God’s love. It is true that earthly things in no way contradict God’s love, but rather are evident of it.
Margaret Mary was chosen by Christ to arouse the Church to a realization of the love of God symbolized by the heart of Jesus.
Her early years were marked by sickness and a painful home situation. “The heaviest of my crosses was that I could do nothing to lighten the cross my mother was suffering.” After considering marriage for some time, Margaret Mary entered the Order of the Visitation nuns at the age of 24.
A Visitation nun was “not to be extraordinary except by being ordinary,” but the young nun was not to enjoy this anonymity. A fellow novice termed Margaret Mary humble, simple, and frank, but above all, kind and patient under sharp criticism and correction. She could not meditate in the formal way expected, though she tried her best to give up her “prayer of simplicity.” Slow, quiet, and clumsy, she was assigned to help an infirmarian who was a bundle of energy.
On December 21, 1674, three years a nun, she received the first of her revelations. She felt “invested” with the presence of God, though always afraid of deceiving herself in such matters. The request of Christ was that his love for humankind be made evident through her.
During the next 13 months, Christ appeared to her at intervals. His human heart was to be the symbol of his divine-human love. By her own love Margaret Mary was to make up for the coldness and ingratitude of the world—by frequent and loving Holy Communion, especially on the first Friday of each month, and by an hour’s vigil of prayer every Thursday night in memory of his agony and isolation in Gethsemane. He also asked that a feast of reparation be instituted.
Like all saints, Margaret Mary had to pay for her gift of holiness. Some of her own sisters were hostile. Theologians who were called in declared her visions delusions and suggested that she eat more heartily. Later, parents of children she taught called her an impostor, an unorthodox innovator. A new confessor, the Jesuit Claude de la Colombière, recognized her genuineness and supported her. Against her great resistance, Christ called her to be a sacrificial victim for the shortcomings of her own sisters, and to make this known.
After serving as novice mistress and assistant superior, Margaret Mary died at the age of 43, while being anointed. She said: “I need nothing but God, and to lose myself in the heart of Jesus.”
Our scientific-materialistic age cannot “prove” private revelations. Theologians, if pressed, admit that we do not have to believe in them. But it is impossible to deny the message Margaret Mary heralded: that God loves us with a passionate love. Her insistence on reparation and prayer and the reminder of final judgment should be sufficient to ward off superstition and superficiality in devotion to the Sacred Heart while preserving its deep Christian meaning.
Pray for Pope Francis.
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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.
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