Catholic Caucus: Daily Mass Readings, 07-30-20

Matthew
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Matthew 13
47.	Again the kingdom of heaven is like to a net cast into the sea, and gathering together of all kind of fishes.	Iterum simile est regnum cælorum sagenæ missæ in mare, et ex omni genere piscium congreganti.	παλιν ομοια εστιν η βασιλεια των ουρανων σαγηνη βληθειση εις την θαλασσαν και εκ παντος γενους συναγαγουση
48.	Which, when it was filled, they drew out, and sitting by the shore, they chose out the good into vessels, but the bad they cast forth.	Quam, cum impleta esset, educentes, et secus littus sedentes, elegerunt bonis in vasa, malos autem foras miserunt.	ην οτε επληρωθη αναβιβασαντες επι τον αιγιαλον και καθισαντες συνελεξαν τα καλα εις αγγεια τα δε σαπρα εξω εβαλον
49.	So shall it be at the end of the world. The angels shall go out, and shall separate the wicked from among the just.	Sic erit in consummatione sæculi : exibunt angeli, et separabunt malos de medio justorum,	ουτως εσται εν τη συντελεια του αιωνος εξελευσονται οι αγγελοι και αφοριουσιν τους πονηρους εκ μεσου των δικαιων
50.	And shall cast them into the furnace of fire: there shall be weeping and gnashing of teeth.	et mittent eos in caminum ignis : ibi erit fletus, et stridor dentium.	και βαλουσιν αυτους εις την καμινον του πυρος εκει εσται ο κλαυθμος και ο βρυγμος των οδοντων
51.	Have ye understood all these things? They say to him: Yes.	Intellexistis hæc omnia ? Dicunt ei : Etiam.	λεγει αυτοις ο ιησους συνηκατε ταυτα παντα λεγουσιν αυτω ναι κυριε
52.	He said unto them: Therefore every scribe instructed in the kingdom of heaven, is like to a man that is a householder, who bringeth forth out of his treasure new things and old.	Ait illis : Ideo omnis scriba doctus in regno cælorum, similis est homini patrifamilias, qui profert de thesauro suo nova et vetera.	ο δε ειπεν αυτοις δια τουτο πας γραμματευς μαθητευθεις εις την βασιλειαν των ουρανων ομοιος εστιν ανθρωπω οικοδεσποτη οστις εκβαλλει εκ του θησαυρου αυτου καινα και παλαια
53.	And it came to pass: when Jesus had finished these parables, he passed from thence.	Et factum est, cum consummasset Jesus parabolas istas, transiit inde.	και εγενετο οτε ετελεσεν ο ιησους τας παραβολας ταυτας μετηρεν εκειθεν

Catena Aurea by St. Thomas Aguinas

13:47–50

47. Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind:

48. Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away.

49. So shall it be at the end of the world: the angels shall come forth, and sever the wicked from the just,

50. And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth.

CHRYSOSTOM. In the foregoing parables He has commended the Gospel preaching; now, that we may not trust in preaching only, nor think that faith alone is sufficient for our salvation, He adds another fearful parable, saying, Again, the kingdom of heaven is like unto a net cast into the sea.

JEROME. In fulfilment of that prophecy of Hieremias, who said, I will send unto you many fishers, (Jer. 6:16.) when Peter and Andrew, James and John, heard the words, Follow me, I will make you fishers of men, they put together a net for themselves formed of the Old and New Testaments, and cast it into the sea of this world, and that remains spread until this day, taking up out of the salt and bitter and whirlpools whatever falls into it, that is good men and bad; and this is that He adds, And gathered of every kind.

GREGORY. (Hom. in Ev. xi. 4.) Or otherwise; The Holy Church is likened to a net, because it is given into the hands of fishers, and by it each man is drawn into the heavenly kingdom out of the waves of this present world, that he should not be drowned in the depth of eternal death. This net gathers of every kind of fishes, because the wise and the foolish, the free and the slave, the rich and the poor, the strong and the weak, are called to forgiveness of sin; it is then fully filled when in the end of all things the sum of the human race is completed; as it follows, Which, when it was filled, they drew out, and sitting down on the shore gathered the good into vessels, but the bad they cast away. For as the sea signifies the world, so the sea shore signifies the end of the world; and as the good are gathered into vessels, but the bad cast away, so each man is received into eternal abodes, while the reprobate having lost the light of the inward kingdom are cast forth into outer darkness. But now the net of faith holds good and bad mingled together in one; but the shore shall discover what the net of the Church has brought to land.

JEROME. For when the net shall be drawn to the shore, then shall be shewn the true test for separating the fishes.

CHRYSOSTOM. Wherein does this parable differ from the parable of the tares? There, as here, some perish and some are saved; but there, because of their heresy of evil dogmas; in the first parable of the sower, because of their not attending to what was spoken; here, because of their evil life, because of which, though drawn by the net, that is, enjoying the knowledge of God, they cannot be saved. And when you hear that the wicked are cast away, that you may not suppose that this punishment may be risked, He adds an exposition shewing its severity, saying, Thus shall it be in the end of the world; the angels shall come forth and sever the wicked from among the just, and shall cast them into the furnace of fire, there shall be wailing and gnashing of teeth. Though He elsewhere declares, that He shall separate them as a shepherd separates the sheep from the goats; He here declares, that the Angels shall do it, as also in the parable of the tares.

GREGORY. (ubi sup.) To fear becomes us here, rather than to expound for the torments of sinners are pronounced in plain terms, that none might plead his ignorance, should eternal punishment be threatened in obscure sayings.

JEROME. For when the end of the world shall be come, then shall be shewn the true test of separating the fishes, and as in a sheltered harbour the good shall be sent into the vessels of heavenly abodes, but the flame of hell shall seize the wicked to be dried up and withered.

13:51–52

51. Jesus saith unto them, Have ye understood all these things? They say unto him, Yea, Lord.

52. Then said he unto them, Therefore every Scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.

GLOSS. (non occ.) When the multitude had departed, the Lord spoke to His disciples in parables, by which they were instructed only so far as they understood them; wherefore He asks them, Have ye understood all these things? They say unto him, Yea, Lord.

JEROME. For this is spoken especially to the Apostles, whom He would have not to hear only as the multitude, but to understand as having to teach others.

CHRYSOSTOM. Then He praises them because they had understood; He saith unto them; Therefore every Scribe instructed in the kingdom of heaven is like unto an householder who bringeth out of his treasure things new and old.

AUGUSTINE. (De Civ. Dei, xx. 4.) He said not ‘old and new,’ as He surely would have said had He not preferred to preserve the order of value rather than of time. But the Manichæans while they think they should keep only the new promises of God, remain in the old man of the flesh, and put on newness of error.

AUGUSTINE. (Quæst. in Matt. q. 16.) By this conclusion, whether did He desire to shew whom He intended by the treasure hid in the field—in which case we might understand the Holy Scriptures to be here meant, the two Testaments by the things new and old—or did He intend that he should be held learned in the Church who understood that the Old Scriptures were expounded in parables, taking rules from these new Scriptures, seeing that in them also the Lord proclaimed many things in parables. If He then, in whom all those old Scriptures have their fulfilment and manifestation, yet speaks in parables until His passion shall rend the vail, when there is nothing hid that shall not be revealed; much more those things which were written of Him so long time before we see to have been clothed in parables; which the Jews took literally, being unwilling to be learned in the kingdom of heaven.

GREGORY. (ubi sup.) But if by things new and old in this passage we understand the two Testaments, we deny Abraham to have been learned, who although he knew indeed some deeds of the Old Testament, yet had not read the words. Neither Moses may we compare to a learned householder, for although he composed the Old Testament, yet had he not the words of the New. But what is here said may be understood as meant not of those who had been, but of such as might hereafter be in the Church, who then bring forth things new and old when they speak the preachings of both Testaments, in their words and in their lives.

HILARY. Speaking to His disciples, He calls them Scribes on account of their knowledge, because they understood the things that He brought forward, both new and old, that is from the Law and from the Gospels; both being of the same householder, and both treasures of the same owner. He compares them to Himself under the figure of a householder, because they had received doctrine of things both new and old out of His treasury of the Holy Spirit.

JEROME. Or the Apostles are called Scribes instructed, as being the Saviour’s notaries who wrote His words and precepts on fleshly tables of the heart with the sacraments of the heavenly kingdom, and abounded in the wealth of a householder, bringing forth out of the stores of their doctrine things new and old; whatsoever they preached in the Gospels, that they proved by the words of the Law and the Prophets. Whence the Bride speaks in the Song of Songs; I have kept for thee my beloved the new with the old. (c. 7:13.)

GREGORY. (ubi sup.) Otherwise; The things old are, that the human race for its sin should suffer in eternal punishment; the things new, that they should be converted and live in the kingdom. First, He brought forward a comparison of the kingdom to a treasure found and a pearl of price; and after that, narrated the punishment of hell in the burning of the wicked, and then concluded with Therefore every Scribe, &c. as if He had said, He is a learned preacher in the Church who knows to bring forth things new concerning the sweetness of the kingdom, and to speak things old concerning the terror of punishment; that at least punishment may deter those whom rewards do not excite.

13:53–58

53. And it came to pass, that when Jesus had finished these parables, he departed thence.

54. And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works?

55. Is not this the carpenter’s son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas?

56. And his sisters, are they not all with us? Whence then hath this man all these things?

57. And they were offended in him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house.

58. And he did not many mighty works there because of their unbelief.

JEROME. After the parables which the Lord spake to the people, and which the Apostles only understand, He goes over into His own country that He may teach there also.

AUGUSTINE. (De Cons. Ev. ii. 42.) From the foregoing discourse consisting of these parables, He passes to what follows without any very evident connexion between them. Besides which, Mark passes from these parables to a different event from what Matthew here gives; and Luke agrees with him, so continuing the thread of the story as to make it much more probable that that which they relate followed here, namely, about the ship in which Jesus slept, and the miracle of the demons cast out; which Matthew has introduced above.

Catena Aurea Matthew 13

July 30 - Memorial of Saint Peter Chrysologus, bishop and doctor of the Church

Saint Peter Chrysologus’ Story

A man who vigorously pursues a goal may produce results far beyond his expectations and his intentions. Thus it was with Peter ” of the Golden Words,” as he was called, who as a young man became bishop of Ravenna, the capital of the empire in the West.

At the time there were abuses and vestiges of paganism evident in his diocese, and these Peter was determined to battle and overcome. His principal weapon was the short sermon, and many of them have come down to us. They do not contain great originality of thought. They are, however, full of moral applications, sound in doctrine, and historically significant in that they reveal Christian life in fifth-century Ravenna. So authentic were the contents of his sermons that some 13 centuries later, he was declared a doctor of the Church by Pope Benedict XIII. He who had earnestly sought to teach and motivate his own flock was recognized as a teacher of the universal Church.

In addition to his zeal in the exercise of his office, Peter Chrysologus was distinguished by a fierce loyalty to the Church, not only in its teaching, but in its authority as well. He looked upon learning not as a mere opportunity but as an obligation for all, both as a development of God-given faculties and as a solid support for the worship of God.

Some time before his death around A.D. 450, Saint Peter Chrysologus returned to his birthplace of Imola, in northern Italy.

Reflection

Quite likely, it was Saint Peter Chrysologus’ attitude toward learning that gave substance to his exhortations. Next to virtue, learning, in his view, was the greatest improvement to the human mind and the support of true religion. Ignorance is not a virtue, nor is anti-intellectualism. Knowledge is neither more nor less a source of pride than physical, administrative, or financial prowess. To be fully human is to expand our knowledge—whether sacred or secular—according to our talent and opportunity.

franciscanmedia.org

Patronage: Homilists

Navarre Bible Commentary (RSV)

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From: Jeremiah 18:1-6

Jeremiah in the potter's house
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[1] The word that came to Jeremiah from the Lord: [2] "Arise, and go down to the potter's house, and there I will let you hear my words." [3] So I went down to the potter's house, and there he was working at his wheel. [4] And the vessel he was making of clay was spoiled in the potter's hand, and he reworked it into another vessel, as it seemed good to the potter to do.

[5] Then the word of the Lord came to me: [6] "O house of Israel, can I not do with you as this potter has done? says the Lord. Behold, like the clay in the potter's hand, so are you in my hand, O house of Israel."

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Commentary:

18:1-12. Nothing extraordinary happens during Jeremiah's visit to the potter's workshop, but the prophet uses the potter's work as an image to illustrate aspects of his preaching. God is like a potter who has clay in his hands and hopes it will lend itself to be moulded to the shape he wants. The image of God as potter (cf. 1:5) reminds the reader of the Bible of the account in Genesis that describes God forming Adam out of dust from the ground (Gen 2:7), and it recalls other passages of the Old (Is 29:16; 45:9; 64:7) and the New Testaments (Rom 9:20-23) in which clay in the hands of a potter serves to show the omnipotence of God and the littleness of man. The Lord can do with Judah whatever he chooses (v. 6). And if God has authority over his people, then it means that he is able to make it anew and that, if he so wishes, he can destroy any nation or people (vv. 7-10). Just as the potter can change the shape of vessels he has formed out of soft clay, so God expects his people to let themselves be remade (v. 11). But Judah, in its obstinacy, has freely chosen to oppose God (v. 12).

In the potter's house Jeremiah reflects on the power of God and the wisdom of those who yield to his hands and put no obstacles in his way, and he causes others to do the same: "Lord, help me to be faithful and docile towards you, sicut lutum in manu figuli, like clay in the potter's hands. In this way it will not be I that live, but you, my Love, who will live and work in me" (St Josemaria Escriva, The Forge, 875).

From: Matthew 13:47-53

The Net
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(Jesus said to His disciples,) [47] "Again, the Kingdom of Heaven is like a net which was thrown into the sea and gathered fish of every kind; [48] when it was full, men drew it ashore and sat down and sorted the good into vessels but threw away the bad. [49] So it will be at the close of the age. The angels will come out and separate the evil from the righteous, [50] and throw them into the furnace of fire; there men will weep and gnash their teeth.

[51] "Have you understood all this?" They said to Him, "Yes." [52] And He said to them, "Therefore every scribe who has been trained for the Kingdom of Heaven is like a householder who brings out of his treasure what is new and what is old."

[53] And when Jesus had finished these parables He went away from there.

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Commentary:

47. "Fish of every kind": almost all the Greek manuscripts and early translations say "All kinds of things". A dragnet is very long and about two meters wide; when it is extended between two boats it forms double or triple mesh with the result that when it is pulled in it collects all sorts of things in addition to fish--algae, weeds, rubbish, etc.

This parable is rather like the parable of the cockle, but in a fishing context: the net is the Church, the sea the world.

We can easily find in this parable the dogmatic truth of the Judgment: at the end of time God will judge men and separate the good from the bad. It is interesting to note our Lord's repeated references to the last things, especially Judgment and Hell: He emphasizes these truths because of man's great tendency to forget them: "All these things are said to make sure that no one can make the excuse that he does not know about them: this excuse would be valid only if eternal punishment were spoken about in ambiguous terms" (St. Gregory the Great, "In Evangelia Homilae", 11).

52. "Scribe": among the Jews a scribe was a religious teacher, a specialist in sacred Scripture and its application to life. Our Lord here uses this word to refer to the Apostles, who will have the role of teachers in His Church. Thus, the Apostles and their successors, the Bishops, are the "Ecclesia docens", the teaching Church; they have the authority and the mission to teach. The Pope and the Bishops exercise this authority directly and are also helped in this by priests. The other members of the Church form the "Ecclesia discens", the learning Church. However, every disciple of Christ, every Christian who has received Christ's teaching, has a duty to pass this teaching on to others, in language they can understand; therefore, he should make sure he has a good grasp of Christian doctrine. The treasure of Revelation is so rich that it can provide teaching which applies to all times and situations. It is for the word of God to enlighten all ages and situations--not the other way around. Therefore, the Church and its pastors preach, not new things, but a single unchanging truth contained in the treasure of Revelation: for the past two thousand years the Gospel has always been "good news".

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July 30, 2020

Thursday of the Seventeenth Week in Ordinary Time

Reading 1 Jer 18:1-6

Responsorial Psalm 146:1b-2, 3-4, 5-6ab

Alleluia See Acts 16:14b

Gospel Mt 13:47-53

Catena Aurea by St. Thomas Aguinas

July 30 - Memorial of Saint Peter Chrysologus, bishop and doctor of the Church

Saint Peter Chrysologus’ Story

Reflection