Memorial of St. John ChrysostomParish of St. John Chrysostom, Madrid, Spain
Readings at MassLiturgical Colour: White
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Posted on 09/13/2021 1:45:24 AM PDT by Cronos
Memorial of St. John ChrysostomParish of St. John Chrysostom, Madrid, Spain
Readings at MassLiturgical Colour: White
|
catholic; lk7; mk4; ordinarytime; prayer
1. Now when he had ended all his sayings in the audience of the people, he entered into Capernaum.
2. And a certain centurion’s servant, who was dear unto him, was sick, and ready to die.
3. And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant.
4. And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this:
5. For he loveth our nation, and he hath built us a synagogue.
6. Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou shouldest come under my roof:
7. Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed.
8. For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.
9. When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel.
10. And they that were sent, returning to the house, found the servant whole that had been sick.
TITUS BOSTRENSIS. When He had strengthened His disciples by more perfect teaching, He goes to Capernaum to work miracles there; as it is said, When he had ended all his sayings, he entered into Capernaum.
AUGUSTINE. (de Con. Ev. l. ii. c. 20.) Here we must understand that He did not enter before He had ended these sayings, but it is not mentioned what space of time intervened between the termination of His discourse, and His entering into Capernaum. For in that interval the leper was cleansed whom Matthew introduced in his proper place.
AMBROSE. But having finished His teaching, He rightly instructs them to follow the example of His precepts. For straightway the servant of a Gentile centurion is presented to the Lord to be healed. Now the Evangelist, when he said that the servant was about to die, did not err, because he would have died had he not been healed by Christ.
EUSEBIUS. Although that centurion was strong in battle, and the prefect of the Roman soldiers, yet because his particular attendant lay sick at his house, considering what wonderful things the Saviour had done in healing the sick, and judging that these miracles were performed by no human power, he sends to Him, as unto God, not looking to the visible instrument by which He had intercourse with men; as it follows, And when he heard of Jesus, he sent unto him, &c.
AUGUSTINE. (ubi sup.) How then will that be true which Matthew relates, A certain centurion came to him, seeing that he himself did not come? unless upon careful consideration we suppose that Matthew made use of a general mode of expression. For if the actual arrival is frequently said to be through the means of others, much more may the coming be by others. Not then without reason, (the centurion having gained access to our Lord through others,) did Matthew, wishing to speak briefly, say that this man himself came to Christ, rather than those by whom he sent his message, for the more he believed the nearer he came.
CHRYSOSTOM. (Hom. 26. in Matt.) How again does Matthew tell us that the centurion said, I am not worthy that thou shouldest enter under my roof, while Luke says here, that he beseeches Him that He would come. Now it seems to me that Luke sets before us the flatteries of the Jews. For we may believe that when the centurion wished to depart, the Jews drew him back, enticing him, saying, We will go and bring him. Hence also their prayers are full of flattery, for it follows, But when they came to Jesus, they besought him instantly, saying that he was worthy. Although it became them to have said, He himself was willing to come and supplicate Thee, but we detained him, seeing the affliction, and the body which was lying in the house, and so to have drawn out the greatness of his faith; but they would not for envy reveal the faith of the man, lest He should seem some great one to whom the prayers were addressed. But wherein Matthew represents the centurion to be not an Israelite, while Luke says, he has built us a synagogue, there is no contradiction, for he might not have been a Jew, and yet built a synagogue.
BEDE. But herein they shew, that as by a church, so also by a synagogue, they were wont to mean not only the assembly of the faithful, but also the place where they assembled.
EUSEBIUS. And the elders of the Jews indeed demand favours for a small sum spent in the service of the synagogue, but the Lord not for this, but a higher reason, manifested Himself, wishing in truth to beget a belief in all men by His own power, as it follows, Then Jesus went with them.
AMBROSE. Which certainly He did not do, because He was unable to heal when absent, but that He might set them an example of imitating His humility. He would not go to the son of the nobleman, lest He should seem thereby to have respected his riches; He went immediately here, that He might not seem to have despised the low estate of a centurion’s servant. But the centurion laying aside his military pride puts on humility, being both willing to believe and eager to honour; as it follows, And when he was not far off, he sent unto him, saying, Trouble not, thyself: for I am not worthy, &c. For by the power not of man, but of God, he supposed that health was given to man. The Jews indeed alleged his worthiness; but he confessed himself unworthy not only of the benefit, but even of receiving the Lord under his roof, For I am not worthy that thou shouldest enter under my roof.
CHRYSOSTOM. (ubi sup.) For as soon as he was freed from the annoyance of the Jews, he then sends, saying, Think not that it was from negligence I came not unto Thee, but I counted myself unworthy to receive Thee in my house.
AMBROSE. But Luke well says, that friends were sent by the centurion to meet our Lord, lest by his own coming he might seem both to embarrass our Lord, and to have called for a requital of good offices. Hence it follows, Wherefore neither thought I myself worthy to come unto thee, but say in a word, and my servant shall be healed.
CHRYSOSTOM. (ubi sup.) Here observe that the centurion held a right opinion concerning the Lord; he said not, pray, but, command; and in doubt lest He should from humility refuse him, he adds, For I also am a man set under authority, &c.
BEDE. He says that he though a man subject to the power of the tribune or governor, yet has command over his inferiors, that it might be implied that much more is He who is God, able not only by the presence of His body, but by the services of His angels, to fulfil whatever He wishes. For the weakness of the flesh or the hostile powers were to be subdued both by the word of the Lord and the ministry of the angels. And to my servant, Do this, &c.
CHRYSOSTOM. (contra Anom. Hom. 17.) We must here remark, that this word, Fac, signifies a command given to a servant. So God when He wished to create man, said not to the Only-begotten, “Make man,” but, Let us make man, that by the form of unity in the words he might make manifest the equality of the agents. Because then the centurion considered in Christ the greatness of His dominion, therefore saith He, say in a word. For I also say to my servant. But Christ blames him not, but confirmed his wishes, as it follows, When Jesus heard these things, he marvelled.
BEDE. But who had wrought this very faith in him, save He who marvelled? But supposing another had done it, why should He marvel who foreknew it? Because then the Lord marvels, it signifies that we must marvel. For all such feelings when they are spoken of God, are the tokens not of a wonder-struck mind, but of a teaching master.
CHRYSOSTOM. (Hom. 27. in Matt.) But that you might see plainly that the Lord said this for the instruction of others, the Evangelist wisely explains it, adding, Verily I say unto you, I have not found so great faith, no, not in Israel.
AMBROSE. And indeed if you read it thus, “In none in Israel have I found so great faith,” the meaning is simple and easy. But if according to the Greek, “Not even in Israel have I found so great faith,” faith of this kind is preferred even to that of the more elect, and those that see God.
BEDE. But he speaks not of Patriarchs and Prophets in times far back, but of the men of the present age to whom the faith of the centurion is preferred, because they were instructed in the precepts of the Law and the Prophets, but he with no one to teach him of his own accord believed.
AMBROSE. The faith of the master is proved, and the health of the servant established, as it follows, And they that were sent returning to the house, found the servant whole that had been sick. It is possible then that the good deed of a master may advantage his servants, not only through the merit of faith, but the practice of discipline.
BEDE. Matthew explains these things more fully, saying, that when our Lord said to the centurion, Go thy way, and as thou hast believed, so be it done unto thee, the servant was healed in the self-same hour. But it is the manner of the blessed Luke, to abridge or even purposely to pass by whatever he sees plainly set forth by the other Evangelists, but what he knows to be omitted by them, or briefly touched upon, to more carefully explain.
AMBROSE. Mystically, by the centurion’s servant is signified that the Gentile people who were enthralled by the chain of worldly bondage, and diseased with deadly passions, are to be healed by the mercy of the Lord.
BEDE. But the centurion, whose faith is preferred to Israel, represents the elect from the Gentiles, who as it were attended by their hundred soldiers, are exalted by their perfection of spiritual virtues. For the number hundred, which is transferred from the left to the righta, is frequently put to signify the celestial life. These then must pray to the Lord for those who are still oppressed with fear, in the spirit of bondage. But we of the Gentiles who believe can not ourselves come to the Lord, whom we are unable to see in the flesh, but ought to approach by faith; we must send the elders of the Jews, that is, we must by our suppliant entreaties gain as patrons the greatest men of the Church, who have gone before us to the Lord, who bearing us witness that we have a care to build up the Church, may intercede for our sins. It is well said that Jesus was not far from the house, for his salvation is nigh unto them that fear him, and he who rightly uses the law of nature, in that he does the things which he knows to be good, approaches nigh unto Him who is good.
AMBROSE. But the centurion wished not to trouble Jesus, for Whom the Jewish people crucified, the Gentiles desire to keep inviolate from injury, and (as touching a mystery) he saw that Christ was not yet able to pierce the hearts of the Gentiles.
BEDE. The soldiers and servants who obey the centurion, are the natural virtues which many who come to the Lord will bring with them in great numbers.
THEOPHYLACT. Or in another way. The centurion must be understood as one who stood foremost among many in wickedness, as long as he possesses many things in this life, i. e. is occupied with many affairs or concerns. But he has a servant, the irrational part of the soul, that is, the irascible and concupiscent part. And he speaks to Jesus, the Jews acting as mediators, that is, the thoughts and words of confession, and immediately he received his servant whole.
1. And he began again to teach by the sea side: and there was gathered unto him a great multitude, so that he entered into a ship, and sat in the sea; and the whole multitude was by the sea on the land.
2. And he taught them many things by parables, and said unto them in his doctrine,
3. Hearken; Behold, there went out a sower to sow:
4. And it came to pass, as he sowed, some fell by the way side, and the fowls of the air came and devoured it up.
5. And some fell on stony ground, where it had not much earth; and immediately it sprang up, because it had no depth of earth:
6. But when the sun was up, it was scorched; and because it had no root, it withered away.
7. And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit.
8. And other fell on good ground, and did yield fruit that sprang up and increased; and brought forth, some thirty, and some sixty, and some an hundred.
9. And he said unto them, He that hath ears to hear, let him hear.
10. And when he was alone, they that were about him with the twelve asked of him the parable.
11. And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables:
12. That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them.
13. And he said unto them, Know ye not this parable? and how then will ye know all parables?
14. The sower soweth the word.
15. And these are they by the way side, where the word is sown; but when they have heard, Satan cometh immediately, and taketh away the word that was sown in their hearts.
16. And these are they likewise which are sown on stony ground; who, when they have heard the word, immediately receive it with gladness;
17. And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution ariseth for the word’s sake, immediately they are offended.
18. And these are they which are sown among thorns; such as hear the word,
19. And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful.
20. And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirty-fold, some sixty, and some an hundred.
THEOPHYLACT. Although the Lord appears in the transactions mentioned above to neglect His mother, nevertheless He honours her; since on her account He goes forth about the borders of the sea: wherefore it is said, And Jesus began to teach again by the sea-side, &c.
BEDE. (in Marc. i. 18) For if we look into the Gospel of Matthew, it appears that this same teaching of the Lord at the sea, was delivered on the same day as the former. For after the conclusion of the first sermon, Matthew immediately subjoins, saying, The same day went Jesus out of the house, and sat by the sea-side.
PSEUDO-JEROME. But He began to teach at the sea, that the place of His teaching might point out the bitter feelings and instability of His hearers.
BEDE. (ubi sup.) After leaving the house also, He began to teach at the sea, because, quitting the synagogue, He came to gather together the multitude of the Gentile people by the Apostles. Wherefore it continues: And there was gathered unto him a great multitude, so that he entered into a ship, and sat in the sea.
CHRYSOSTOM. (Hom. in Matt. 44) Which we must understand was not done without a purpose, but that He might not leave any one behind Him, but have all His hearers before His face.
BEDE. Now this ship shewed in a figure the Church, to be built in the midst of the nations, in which the Lord consecrates for Himself a beloved dwelling-place. It goes on: And he taught them many things by parables.
PSEUDO-JEROME. A parable is a comparison made between things discordant by nature, under some similitude. For parable is the Greek for a similitude, when we point out by some comparisons what we would have understood. In this way we say an iron man, when we desire that he should be understood to be hardy and strong; when to be swift, we compare him to winds and birds. But He speaks to the multitudes in parables, with His usual providence, that those who could not take in heavenly things, might conceive what they heard by an earthly similitude.
CHRYSOSTOM. (ubi sup.) For He rouses the minds of His hearers by a parable, pointing out objects to the sight, to make His discourse more manifest.
THEOPHYLACT. And in order to rouse the attention of those who heard, the first parable that He proposes is concerning the seed, which is the word of God. Wherefore it goes on, And he said to them in his doctrine. Not in that of Moses, nor of the Prophets, because He preaches His own Gospel. Hearken: behold, there went out a sower to sow. Now the Sower is Christ.
CHRYSOSTOM. (ubi sup.) Not that He went out in space, Who is present in all space, and fills all, but in the form and economy by which He is made more near to us through the clothing of flesh. For since we were not able to go to Him, because sins impeded our path, He went out to us. But He went out, preaching in order to sow the word of piety, which He spake abundantly. Now He does not needlessly repeat the same word, when He says, A sower went out to sow, for sometimes a sower goes out that he may break up land for tillage, or to pull up weeds, or for some other work. But this one went out to sow.
BEDE. (in Marc. i. 19) Or else, He went out to sow, when after calling to His faith the elect portion of the synagogue, He poured out the gifts of His grace in order to call the Gentiles also.
CHRYSOSTOM. (ubi sup.) Further, as a sower does not make a distinction in the ground which is beneath him, but simply and without distinction puts in the seed, so also He Himself addresses all. And to signify this, He says, And as he sowed, some Jell by the way-side.
THEOPHYLACT. Take notice, that He says not that He threw it in the way, but that it fell, for a sower, as far as he can, throws it into good ground, but if the ground be bad, it corrupts the seed. Now the way is Christ; but infidels are by the way-side, that is, out of Christ.
BEDE. (ubi sup.) Or else, the way is a mind which is a path for bad thoughts, preventing the seed of the word from growing in it. And therefore whatsoever good seed comes in contact with such a way, perishes, and is carried off by devils. Wherefore there follows, And the fowls of the air came and devoured it up. And well are the devils called fowls of the air, either because they are of a heavenly and spiritual origin, or because they dwell in the air. Or else, those who are about the way are negligent and slothful men. It goes on: And some fell on stony ground. He calls stone, the hardness of a wanton mind; He calls ground, the inconstancy of a soul in its obedience; and sun, the heat of a raging persecution. Therefore the depth of earth, which ought to have received the seed of God, is the honesty of a mind trained in heavenly discipline, and regularly brought up in obedience to the Divine words. But the stony places, which have no strength for fixing the root firmly, are those breasts which are delighted only with the sweetness of the word which they hear, and for a time with the heavenly promises, but in a season of temptation fall away, for there is too little of healthful desire in them to conceive the seed of life.
THEOPHYLACT. Or, the stony persons are those who adhering a little to the rock, that is, to Christ, up to a short time, receive the word, and afterwards, falling back, cast it away. It goes on: And some fell among thorns; by which are marked souls which care for many things. For thorns are cares.
CHRYSOSTOM. (ubi sup.) But further He mentions good ground, saying, And other fell on good ground. For the difference of the fruits follows the quality of the ground. But great is the love of the Sower for men, for the first He commends, and rejects not the second, and gives a place to the third.
THEOPHYLACT. See also how the bad are the greatest number, and the few are those who are saved, for the fourth part of the ground is found to be saved.
CHRYSOSTOM. (ubi sup.) This, however, the greater portion of the seed is not lost through the fault of the owner, but of the earth, which received it, that is, of the soul, which hears. And indeed the real husbandman, if he sowed in this way, would be rightly blamed; for he is not ignorant that rock, or the road, or thorny ground, cannot become fertile. But in spiritual things it is not so; for there it is possible that stony ground may become fertile; and that the road should not be trodden down, and that the thorns may be destroyed, for if this could not take place, he would not have sown there. By this therefore He gives to us hope of repentance. It goes on, And he said unto them, He that hath ears to hear, let him hear.
BEDE. (ubi sup.) As often as this is inserted in the Gospel or in the Apocalypse of John, that which is spoken is mystical, and is pointed out as healthful to be heard and learnt. For the ears by which they are heard belong to the heart, and the ears by which men obey and do what is commanded, are those of an interior sense. There follows, And when he was alone, the twelve that were with him asked of him the parable; and he said unto them, Unto you it is given to know the mystery of the kingdom of God, but to them that are without all things are done in parables.
PSEUDO-CHRYSOSTOM. (Vict. Ant. c Cat. in Marc.) As if He said unto them, You that are worthy to be taught all things which are fitted for teaching, shall learn the manifestation of parables; but I use parables with them who are unworthy to learn, because of their wickedness. For it was right that they who did not hold fast their obedience to that law which they had received, should not have any share in a new teaching, but should be estranged from both; for He shewed by the obedience of His disciples, that, on the other hand, the others were become unworthy of mystical doctrine. But afterwards, by bringing in a voice from prophecy, He confounds their wickedness, as having been long before reproved; wherefore it goes on, that seeing they might see, and not perceive, &c. (Isa. 6:9) as if He said, that the prophecy might be fulfilled which foretells these things.
THEOPHYLACT. For it was God Who made them to see, that is, to understand what is good. But they themselves see not, of their own will making themselves not to see, lest they should be converted and correct themselves, as if they were displeased at their own salvation. It goes on, Lest at any time they should be converted, and their sins be forgiven them.
PSEUDO-CHRYSOSTOM. (Vict. Ant. e Cat. in Marc.) Thus, therefore, they see and they do not see, they hear and do not understand, for their seeing and hearing comes to them from God’s grace, but their seeing and not understanding comes to them from their unwillingness to receive grace, and closing their eyes, and pretending that they could not see; neither do they acquiesce in what was said, and so are not changed as to their sins by hearing and seeing, but rather are made worse.
THEOPHYLACT. Or we may understand in a different way His speaking to the rest in parables, that seeing they might not perceive, and hearing, not understand. For God gives sight and understanding to men who seek for them, but the rest He blinds, lest it become a greater accusation against them, that though they understood, they did not choose to do what they ought. Wherefore it goes on, Lest at any time they should be, &c.
AUGUSTINE. (Quæst. 14, in Matt.) Or else they deserved this, their not understanding, and yet this in itself was done in mercy to them, that they might know their sins, and, being converted, merit pardon.
BEDE. (ubi sup.) To those then who are without, all things are done in parables, that is, both the actions and the words of the Saviour, because neither in those miracles which He was working, nor in those mysteries which He preached, were they able to acknowledge Him as God. Therefore they are not able to attain to the remission of their sins.
PSEUDO-CHRYSOSTOM. (Vict. Ant. e Cat. in Marc.) But His speaking to them only in parables, and yet not leaving off speaking to them entirely, shews that to those who are placed near to what is good, though they may have no good in themselves, still good is shewn disguised. But when a man approaches it with reverence and a right heart, he wins for himself an abundant revelation of mysteries; when on the contrary his thoughts are not sound, he will be neither made worthy of those things which are easy to many men, nor even of hearing them. There follows, And he said unto them, Know ye not this parable, how then shall ye know all parables?
PSEUDO-JEROME. For it was necessary that they to whom He spoke in parables should ask for what they did not understand, and learn by the Apostle whom they despised, the mystery of the kingdom which they themselves had not.
GLOSS. (non occ.) And for this reason, the Lord in saying these things, shews that they ought to understand both this first, and all following miracles. Wherefore explaining it, He goes on, The sower soweth the word.
CHRYSOSTOM. (in Matt. Hom. 44.) And indeed the prophet has compared the teaching of the people to the planting of a vine; (Isa. 5) in this place however it is compared to sowing, to shew that obedience is now shorter and more easy, and will sooner yield fruit.
BEDE. (ubi Sup.) But in this exposition of the Lord there is embraced the whole range of those who might hear the words of truth, but are unable to attain to salvation. For there are some to whom no faith, no intellect, nay no opportunity of trying its usefulness, can give a perception of the word which they hear; of whom He says, And these are by the wayside. For unclean spirits take away at once the word committed to their hearts, as birds carry away the seed of the trodden way. There are some who both experience its usefulness and feel a desire for it, but some of them the calamities of this world frighten, and others its prosperity allures, so that they do not attain to that which they approve. Of the first of whom He says, And these are they who fell on stony ground; of the latter, And these are they which are sown among thorns. But riches are called thorns, because they tear the soul with the piercing of its own thoughts, and after bringing it to sin, they, as one may say, make it bleed by inflicting a wound. Again He says, And the toil of this world, and the deceitfulness of riches; for the man who is deceived by an empty desire of riches must soon be afflicted by the toils of continual cares. He adds, And the lusts of other things; because, whosoever despises the commandments of God, and wanders away lustfully seeking other things, is unable to attain to the joy of beatitude. And concupiscences of this sort choke the word, because they do not allow a good desire to enter into the heart, and, as it were, stifle the entrance of vital breath. There are, however, excepted from these different classes of men, the Gentiles who do not even have grace to hear the words of life.
THEOPHYLACT. Further, of those who receive the seed as they ought there are three degrees. Wherefore it goes on, And these are they who are sown on good ground. Those who bear fruit an hundred-fold are those who lead a perfect and an obedient life, as virgins and hermits. Those who bear fruit sixty-fold are those who are in the mean as continent personsr and those who are living in convents. Those who bear thirty-fold are those who though weak indeed, bear fruit according to their own virtue, as laymen and married persons.
BEDE. (ubi sup.) Or he bears thirty-fold, who instills into the minds of the elect faith in the Holy Trinity; sixty-fold, who teaches the perfection of good works; a hundred-fold, who shews the rewards of the heavenly kingdom. For in counting a hundred, we pass on to the right hands; therefore that number is fitly made to signify everlasting happiness. But the good ground is the conscience of the elect, which does the contrary to all the former three, which both receives with willingness the seed of the word committed to it, and keeps it when received up to the season of fruit.
PSEUDO-JEROME. Or else the fruits of the earth are contained in thirty, sixty, and a hundred-fold, that is, in the Law, the Prophets, and the Gospel.
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| Luke | |||
| English: Douay-Rheims | Latin: Vulgata Clementina | Greek NT: Byzantine/Majority Text (2000) | |
| Luke 7 | |||
| 1. | AND when he had finished all his words in the hearing of the people, he entered into Capharnaum. | Cum autem implesset omnia verba sua in aures plebis, intravit Capharnaum. | επει δε επληρωσεν παντα τα ρηματα αυτου εις τας ακοας του λαου εισηλθεν εις καπερναουμ |
| 2. | And the servant of a certain centurion, who was dear to him, being sick, was ready to die. | Centurionis autem cujusdam servus male habens, erat moriturus : qui illi erat pretiosus. | εκατονταρχου δε τινος δουλος κακως εχων εμελλεν τελευταν ος ην αυτω εντιμος |
| 3. | And when he had heard of Jesus, he sent unto him the ancients of the Jews, desiring him to come and heal his servant. | Et cum audisset de Jesu, misit ad eum seniores Judæorum, rogans eum ut veniret et salvaret servum ejus. | ακουσας δε περι του ιησου απεστειλεν προς αυτον πρεσβυτερους των ιουδαιων ερωτων αυτον οπως ελθων διασωση τον δουλον αυτου |
| 4. | And when they came to Jesus, they besought him earnestly, saying to him: He is worthy that thou shouldest do this for him. | At illi cum venissent ad Jesum, rogabant eum sollicite, dicentes ei : Quia dignus est ut hoc illi præstes : | οι δε παραγενομενοι προς τον ιησουν παρεκαλουν αυτον σπουδαιως λεγοντες οτι αξιος εστιν ω παρεξει τουτο |
| 5. | For he loveth our nation; and he hath built us a synagogue. | diligit enim gentem nostram, et synagogam ipse ædificavit nobis. | αγαπα γαρ το εθνος ημων και την συναγωγην αυτος ωκοδομησεν ημιν |
| 6. | And Jesus went with them. And when he was now not far from the house, the centurion sent his friends to him, saying: Lord, trouble not thyself; for I am not worthy that thou shouldest enter under my roof. | Jesus autem ibat cum illis. Et cum jam non longe esset a domo, misit ad eum centurio amicos, dicens : Domine, noli vexari : non enim sum dignus ut sub tectum meum intres : | ο δε ιησους επορευετο συν αυτοις ηδη δε αυτου ου μακραν απεχοντος απο της οικιας επεμψεν προς αυτον ο εκατονταρχος φιλους λεγων αυτω κυριε μη σκυλλου ου γαρ ειμι ικανος ινα υπο την στεγην μου εισελθης |
| 7. | For which cause neither did I think myself worthy to come to thee; but say the word, and my servant shall be healed. | propter quod et meipsum non sum dignum arbitratus ut venirem ad te : sed dic verbo, et sanabitur puer meus. | διο ουδε εμαυτον ηξιωσα προς σε ελθειν αλλ ειπε λογω και ιαθησεται ο παις μου |
| 8. | For I also am a man subject to authority, having under me soldiers: and I say to one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doth it. | Nam et ego homo sum sub potestate constitutus, habens sub me milites : et dico huic, Vade, et vadit : et alii, Veni, et venit : et servo meo, Fac hoc, et facit. | και γαρ εγω ανθρωπος ειμι υπο εξουσιαν τασσομενος εχων υπ εμαυτον στρατιωτας και λεγω τουτω πορευθητι και πορευεται και αλλω ερχου και ερχεται και τω δουλω μου ποιησον τουτο και ποιει |
| 9. | Which Jesus hearing, marvelled: and turning about to the multitude that followed him, he said: Amen I say to you, I have not found so great faith, not even in Israel. | Quo audito Jesus miratus est : et conversus sequentibus se turbis, dixit : Amen dico vobis, nec in Israël tantam fidem inveni. | ακουσας δε ταυτα ο ιησους εθαυμασεν αυτον και στραφεις τω ακολουθουντι αυτω οχλω ειπεν λεγω υμιν ουτε εν τω ισραηλ τοσαυτην πιστιν ευρον |
| 10. | And they who were sent, being returned to the house, found the servant whole who had been sick. | Et reversi, qui missi fuerant, domum, invenerunt servum, qui languerat, sanum. | και υποστρεψαντες οι πεμφθεντες εις τον οικον ευρον τον ασθενουντα δουλον υγιαινοντα |
| Mark | |||
| English: Douay-Rheims | Greek NT: Byzantine/Majority Text (2000) | Latin: Vulgata Clementina | |
| Mark 4 | |||
| 1. | AND again he began to teach by the sea side; and a great multitude was gathered together unto him, so that he went up into a ship, and sat in the sea; and all the multitude was upon the land by the sea side. | και παλιν ηρξατο διδασκειν παρα την θαλασσαν και συνηχθη προς αυτον οχλος πολυς ωστε αυτον εμβαντα εις το πλοιον καθησθαι εν τη θαλασση και πας ο οχλος προς την θαλασσαν επι της γης ην | Et iterum cœpit docere ad mare : et congregata est ad eum turba multa, ita ut navim ascendens sederet in mari, et omnis turba circa mare super terram erat : |
| 2. | And he taught them many things in parables, and said unto them in his doctrine: | και εδιδασκεν αυτους εν παραβολαις πολλα και ελεγεν αυτοις εν τη διδαχη αυτου | et docebat eos in parabolis multa, et dicebat illis in doctrina sua : |
| 3. | Hear ye: Behold, the sower went out to sow. | ακουετε ιδου εξηλθεν ο σπειρων του σπειραι | Audite : ecce exiit seminans ad seminandum. |
| 4. | And whilst he sowed, some fell by the way side, and the birds of the air came and ate it up. | και εγενετο εν τω σπειρειν ο μεν επεσεν παρα την οδον και ηλθεν τα πετεινα και κατεφαγεν αυτο | Et dum seminat, aliud cecidit circa viam, et venerunt volucres cæli, et comederunt illud. |
| 5. | And other some fell upon stony ground, where it had not much earth; and it shot up immediately, because it had no depth of earth. | αλλο δε επεσεν επι το πετρωδες οπου ουκ ειχεν γην πολλην και ευθεως εξανετειλεν δια το μη εχειν βαθος γης | Aliud vero cecidit super petrosa, ubi non habuit terram multam : et statim exortum est, quoniam non habebat altitudinem terræ : |
| 6. | And when the sun was risen, it was scorched; and because it had no root, it withered away. | ηλιου δε ανατειλαντος εκαυματισθη και δια το μη εχειν ριζαν εξηρανθη | et quando exortus est sol, exæstuavit : et eo quod non habebat radicem, exaruit. |
| 7. | And some fell among thorns; and the thorns grew up, and choked it, and it yielded no fruit. | και αλλο επεσεν εις τας ακανθας και ανεβησαν αι ακανθαι και συνεπνιξαν αυτο και καρπον ουκ εδωκεν | Et aliud cecidit in spinas : et ascenderunt spinæ, et suffocaverunt illud, et fructum non dedit. |
| 8. | And some fell upon good ground; and brought forth fruit that grew up, and increased and yielded, one thirty, another sixty, and another a hundred. | και αλλο επεσεν εις την γην την καλην και εδιδου καρπον αναβαινοντα και αυξανοντα και εφερεν εν τριακοντα και εν εξηκοντα και εν εκατον | Et aliud cecidit in terram bonam : et dabat fructum ascendentem et crescentem, et afferebat unum triginta, unum sexaginta, et unum centum. |
| 9. | And he said: He that hath ears to hear, let him hear. | και ελεγεν ο εχων ωτα ακουειν ακουετω | Et dicebat : Qui habet aures audiendi, audiat. |
| 10. | And when he was alone, the twelve that were with him asked him the parable. | οτε δε εγενετο καταμονας ηρωτησαν αυτον οι περι αυτον συν τοις δωδεκα την παραβολην | Et cum esset singularis, interrogaverunt eum hi qui cum eo erant duodecim, parabolam. |
| 11. | And he said to them: To you it is given to know the mystery of the kingdom of God: but to them that are without, all things are done in parables: | και ελεγεν αυτοις υμιν δεδοται γνωναι το μυστηριον της βασιλειας του θεου εκεινοις δε τοις εξω εν παραβολαις τα παντα γινεται | Et dicebat eis : Vobis datum est nosse mysterium regni Dei : illis autem, qui foris sunt, in parabolis omnia fiunt : |
| 12. | That seeing they may see, and not perceive; and hearing they may hear, and not understand: lest at any time they should be converted, and their sins should be forgiven them. | ινα βλεποντες βλεπωσιν και μη ιδωσιν και ακουοντες ακουωσιν και μη συνιωσιν μηποτε επιστρεψωσιν και αφεθη αυτοις τα αμαρτηματα | ut videntes videant, et non videant : et audientes audiant, et non intelligant : nequando convertantur, et dimittantur eis peccata. |
| 13. | And he saith to them: Are you ignorant of this parable? and how shall you know all parables? | και λεγει αυτοις ουκ οιδατε την παραβολην ταυτην και πως πασας τας παραβολας γνωσεσθε | Et ait illis : Nescitis parabolam hanc ? Et quomodo omnes parabolas cognoscetis ? |
| 14. | He that soweth, soweth the word. | ο σπειρων τον λογον σπειρει | Qui seminat, verbum seminat. |
| 15. | And these are they by the way side, where the word is sown, and as soon as they have heard, immediately Satan cometh and taketh away the word that was sown in their hearts. | ουτοι δε εισιν οι παρα την οδον οπου σπειρεται ο λογος και οταν ακουσωσιν ευθεως ερχεται ο σατανας και αιρει τον λογον τον εσπαρμενον εν ταις καρδιαις αυτων | Hi autem sunt, qui circa viam, ubi seminatur verbum, et cum audierint, confestim venit Satanas, et aufert verbum, quod seminatum est in cordibus eorum. |
| 16. | And these likewise are they that are sown on the stony ground: who when they have heard the word, immediately recieve it with joy. | και ουτοι εισιν ομοιως οι επι τα πετρωδη σπειρομενοι οι οταν ακουσωσιν τον λογον ευθεως μετα χαρας λαμβανουσιν αυτον | Et hi sunt similiter, qui super petrosa seminantur : qui cum audierint verbum, statim cum gaudio accipiunt illud : |
| 17. | And they have no root in themselves, but are only for a time: and then when tribulation and persecution ariseth for the word they are presently scandalized. | και ουκ εχουσιν ριζαν εν εαυτοις αλλα προσκαιροι εισιν ειτα γενομενης θλιψεως η διωγμου δια τον λογον ευθεως σκανδαλιζονται | et non habent radicem in se, sed temporales sunt : deinde orta tribulatione et persecutione propter verbum, confestim scandalizantur. |
| 18. | And others there are who are sown among thorns: these are they that hear the word, | και ουτοι εισιν οι εις τας ακανθας σπειρομενοι οι τον λογον ακουοντες | Et alii sunt qui in spinas seminantur : hi sunt qui verbum audiunt, |
| 19. | And the cares of the world, and the deceitfulness of riches, and the lusts after other things entering in choke the word, and it is made fruitless. | και αι μεριμναι του αιωνος τουτου και η απατη του πλουτου και αι περι τα λοιπα επιθυμιαι εισπορευομεναι συμπνιγουσιν τον λογον και ακαρπος γινεται | et ærumnæ sæculi, et deceptio divitiarum, et circa reliqua concupiscentiæ introëuntes suffocant verbum, et sine fructu efficitur. |
| 20. | And these are they who are sown upon the good ground, who hear the word, and receive it, and yield fruit, the one thirty, another sixty, and another a hundred. | και ουτοι εισιν οι επι την γην την καλην σπαρεντες οιτινες ακουουσιν τον λογον και παραδεχονται και καρποφορουσιν εν τριακοντα και εν εξηκοντα και εν εκατον | Et hi sunt qui super terram bonam seminati sunt, qui audiunt verbum, et suscipiunt, et fructificant, unum triginta, unum sexaginta, et unum centum. |
The ambiguity and intrigue surrounding John, the great preacher (his name means “golden-mouthed”) from Antioch, are characteristic of the life of any great man in a capital city. Brought to Constantinople after a dozen years of priestly service in Syria, John found himself the reluctant victim of an imperial ruse to make him bishop in the greatest city of the empire. Ascetic, unimposing but dignified, and troubled by stomach ailments from his desert days as a monk, John became a bishop under the cloud of imperial politics.
If his body was weak, his tongue was powerful. The content of his sermons, his exegesis of Scripture, were never without a point. Sometimes the point stung the high and mighty. Some sermons lasted up to two hours.
His lifestyle at the imperial court was not appreciated by many courtiers. He offered a modest table to episcopal sycophants hanging around for imperial and ecclesiastical favors. John deplored the court protocol that accorded him precedence before the highest state officials. He would not be a kept man.
His zeal led him to decisive action. Bishops who bribed their way into office were deposed. Many of his sermons called for concrete steps to share wealth with the poor. The rich did not appreciate hearing from John that private property existed because of Adam’s fall from grace any more than married men liked to hear that they were bound to marital fidelity just as much as their wives were. When it came to justice and charity, John acknowledged no double standards.
Aloof, energetic, outspoken, especially when he became excited in the pulpit, John was a sure target for criticism and personal trouble. He was accused of gorging himself secretly on rich wines and fine foods. His faithfulness as spiritual director to the rich widow, Olympia, provoked much gossip attempting to prove him a hypocrite where wealth and chastity were concerned. His actions taken against unworthy bishops in Asia Minor were viewed by other ecclesiastics as a greedy, uncanonical extension of his authority.
Theophilus, archbishop of Alexandria, and Empress Eudoxia were determined to discredit John. Theophilus feared the growth in importance of the Bishop of Constantinople and took occasion to charge John with fostering heresy. Theophilus and other angered bishops were supported by Eudoxia. The empress resented his sermons contrasting gospel values with the excesses of imperial court life. Whether intended or not, sermons mentioning the lurid Jezebel and impious Herodias were associated with the empress, who finally did manage to have John exiled. He died in exile in 407.
Reflection
John Chrysostom’s preaching, by word and example, exemplifies the role of the prophet to comfort the afflicted and to afflict the comfortable. For his honesty and courage, he paid the price of a turbulent ministry as bishop, personal vilification, and exile.
Saint John Chrysostom is the Patron Saint of:
Orators
Preachers
Speakers
Ad Majorem Dei Gloriam (To the Greater Glory of God)
From: 1 Timothy 2:1-8
God Desires the Salvation of All
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[1] First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all men, [2] for kings and all who are in high positions, that we may lead a quiet and peaceable life, godly and respectful in every way. [3] This is good, and it is acceptable in the sight of God our Savior, [4] who desires all men to be saved and to come to the knowledge of the truth. [5] For there is one God, and there is one mediator between God and men, the man Christ Jesus, [6] who gave himself as a ransom for all, the testimony to which was borne at the proper time. [7] For this I was appointed a preacher and apostle (I am telling the truth, I am not lying), a teacher of the Gentiles in faith and truth.
Men at Prayer, Women at Prayer
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[8] I desire then that in every place the men should pray, lifting holy hand without anger or quarreling.
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Commentary:
1. St Paul here establishes regulations for the public prayer of all the faithful; it is up to Timothy, as head of the church of Ephesus, to specify these in detail, and to preside over them. He refers to four types of prayer; however, since the first three are almost synonymous, he is probably just stressing the key importance of prayer in the Christian life. St Augustine uses this text to explain the various parts of the Mass: "We take as 'supplications' those prayers which are said in celebrating the Mysteries before beginning to bless (the bread and wine) that lie on the table of the Lord. We understand 'prayers' as meaning those prayers that are said when (the offering) is blessed, consecrated and broken for distribution, and almost the whole Church closes this prayer with the Lord's prayer [...]. 'Intercessions' are made when the blessing is being laid on the people [...]. When this rite is completed and all have received this great Sacrament, the whole ceremony is brought to an end by 'thanksgiving'--which is also the word which concludes this passage of the Apostle's" (Letter 149, 2, 16).
St Paul orders that prayers be said for all, not just for friends and benefactors and not just for Christians. The Church helps people keep this command by the Prayers of the Faithful or at Mass when "the people exercise their priestly function by praying for all mankind" and "pray for Holy Church, for those in authority, for those oppressed by various needs, for all mankind, and for the salvation of the entire world" (General Instruction on the Roman Missal, 45).
2. This desire to lead "a quiet and peaceful life" does not in any way imply a relaxation of the demands St Paul makes in other letters. He specifically says that prayers have to be said "for kings and all who are in high positions" because they are responsible for ensuring that civil law is in line with the natural law, and when it is citizens are able to practise religious and civil virtues (to be "godly and respectful"). Rulers have a heavy responsibility and therefore deserve to be prayed for regularly.
St Paul's instruction to pray for kings and others is particularly interesting if one bears in mind that when he was writing this letter, Nero was on the throne--the emperor who instigated a bloody persecution of Christians. St Clement of Rome, one of the first successors of St Peter at the see of Rome, has left us touching evidence of intercession for civil authority: "Make us to be obedient to your own almighty and glorious name and to all who have rule and governance over us on earth [...]. Grant unto them, O Lord, health and peace, harmony and security, that they may exercise without offense the dominion you have accorded them [...]. Vouchsafe so to direct their counsels as may be good and pleasing in your sight, that in peace and mildness they might put to godly use the authority you have given them, and so find mercy with you" (Letter to the Corinthians, 1, 60-61).
If one bears in mind the injustices and brutality of the world in which Christians lived when St Paul wrote this letter, the tone of his teaching shows that Christianity has nothing to do with fomenting political or social unrest. The message of Jesus seeks, rather, to change men's consciences so that they for their part can change society from within by working in an upright and noble way. The Church, through its ordinary magisterium, teaches that "the political and economic running of society is not a direct part of (the Church's) mission (cf. Gaudium Et Spes, 42). But the Lord Jesus has entrusted to her the word of truth which is capable of enlightening consciences. Divine love, which is her life, impels her to a true solidarity with everyone who suffers. If her members remain faithful to this mission, the Holy Spirit, the source of freedom, will dwell in them, and they will bring forth fruits of justice and peace in their families and in the places where they work and live" (SCDF, Libertatis Conscientia, 61).
3-4. God's desire that all should be saved is a subject which appears frequently in the Pastoral Epistles (cf. 1 Tim 4:10; Tit 3:4), and so he is often given the title of "Savior" (cf. note on 1 Tim 1:1-2). Here it is given special emphasis: pray for all men (v. 1), particularly those in high positions (v. 2), that all may be saved (v. 6).
Since God wants all men to be saved, no one is predestined to be damned (cf. Council of Trent, De Iustificatione). "He came on earth because omnes homines vult salvos fieri, he wants to redeem the whole world. While you are at your work, shoulder to shoulder with so many others, never forget that there is no soul that does not matter to Christ!" (St J. Escriva, The Forge, 865).
God desires man to be free as intensely as he desires his salvation; by making man free he has made it possible for man to cooperate in attaining his last end. "God, who created you without you," St Augustine reminds us, "will not save you without you" (Sermon, 169, 13).
In order to attain salvation, the Apostle lists as a requirement that one must "come to the knowledge of the truth". "The truth" is firstly Jesus (cf. Jn 14:6; 1 Jn 5:20); knowledge of the truth is the same as knowing the Christian message, the Gospel (cf. Gal 2:5, 14). The human mind needs to come into play if one is to be saved; for, although affections, emotions and good will are also involved, it would be wrong to give them so much importance that the content of the truths of faith is played down. As the original Greek word suggests, this "knowledge" is not just an intellectual grasp of truth: it is something which should have an impact on one's everyday life; knowledge of the faith involves practice of the faith.
"The Church's essential mission, following that of Christ, is a mission of evangelization and salvation. She draws her zeal from the divine love. Evangelization is the proclamation of salvation, which is a gift of God. Through the word of God and the Sacraments, man is freed in the first place from the power of sin and the power of the Evil One which oppress him; and he is brought into a communion of love with God. Following her Lord who 'came into the world to save sinners' (1 Tim 1:15), the Church desires the salvation of everyone. In this mission, the Church teaches the way which man must follow in this world in order to enter the Kingdom of God" (SCDF, Libertatis Conscientia, 63).
5. Verses 5 and 6 compress a series of statements into the rhythmic format of a liturgical hymn, a kind of summarized confession of faith containing the truths one needs to believe in order to be saved (cf. v. 4).
"One mediator between God and men, the man Christ Jesus": the Apostle lays stress on Christ's humanity, not to deny his divinity (which he explicitly asserts elsewhere: cf. Tit 2: 13) but because it is as man particularly that Christ is mediator; for if the function of a mediator is to join or put two sides in touch, in this particular case it is only as man that he is as it were "distant both from God by nature and from man by dignity of both grace and glory [...], and that he can unite men to God, communicating his precepts and gifts to them, and offering satisfaction and prayers to God for them" (Summa Theologiae, III, q. 26, a. 2). Christ is the perfect and only mediator between God and men, because being true God and true man he has offered a sacrifice of infinite value (his life) to reconcile men to God.
The fact that Jesus is the only mediator does not prevent those who have reached heaven from obtaining graces and helping to build up the Church's holiness (cf. Lumen Gentium, 49). Angels and saints, particularly the Blessed Virgin, can be described as mediators by virtue of their union with Christ: "Mary's function as mother of men in no way obscures or diminishes this unique mediation of Christ, but rather shows its power. But the Blessed Virgin's salutary influence on men originates not in any inner necessity but in the disposition of God. It flows forth from the superabundance of the merits of Christ" (Lumen Gentium, 60).
6. "Ransom": in the Old Testament God is said to ransom or redeem his people particularly when he sets them free from slavery in Egypt and makes them his own property (cf. Ex 6:6-7; 19:5-6; etc.). The liberation which God will bring about in the messianic times is also described as redemption (cf. Is 35:9) and implies, above all, liberation from sin: "he will redeem Israel from all his iniquities" (Ps. 130:8). The same idea occurs in this verse: Jesus "gave himself" in sacrifice to make expiation for our sins, to set us free from sin and restore to us our lost dignity. "Unceasingly contemplating the whole of Christ's mystery, the Church knows with all the certainty of faith that the Redemption that took place through the Cross has definitively restored his dignity to man and given back meaning to his life in the world, a meaning that was lost to a considerable extent because of sin" (John Paul II, Redemptor Hominis, 10).
"At the proper time": God's plan for man's salvation is eternal, it did not start at a particular time; however, it unfolds gradually in God's good time (see the note on Eph 1:10).
8. The raising of the hands at prayer is a custom found among both Jews (cf. Ex 9:29; Is 1:15; etc.) and pagans; it was also adopted by the early Christians, as can be seen from murals in the Roman catacombs.
External stances adopted during prayer should reflect one's inner attitude: "we extend our arms", Tertullian explains, "in imitation of the Lord on the Cross; and praying we confess Christ" (De Oratione, 14). St Thomas Aquinas, referring to liturgical rites, comments that "what we do externally when we pray helps to move us internally. Genuflections and other gestures of that type are not pleasing to God in themselves; they please him because they are signs of respect whereby man humbles himself interiorly; similarly, the raising of the hands signifies the lifting of the heart" (Commentary on 1 Tim, ad loc.).
Everyone should pray regularly (vv. 1-2) and be sure to have the right dispositions; men need to make sure that they do not approach prayer with their thoughts full of earthly ambition; and women need to be sure vanity does not creep in. "Holy hands" refers to the need to pray with a calm conscience, free from anger and spite. We already have our Lord's teaching that "if you are offering your gift at the altar, and there remember that your brother has something against you, leave your gift there before the altar and go; first be reconciled to your brother, and then come and offer your gift" (Mt 5:23-24).
The Centurion's Faith
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[1] After He (Jesus) had ended all His sayings in the hearing of the people He entered Capernaum. [2] Now a centurion had a slave who was dear to him, who was sick and at the point of death. [3] When he heard of Jesus, he sent to Him elders of the Jews, asking Him to come and heal his slave. [4] And when they came to Jesus, they besought Him earnestly, saying, "He is worthy to have You do this for him, [5] for he loves our nation, and he built us our synagogue." [6] And Jesus went with them. When He was not far from the house, the centurion sent friends to Him, saying to Him, "Lord, do not trouble yourself, for I am not worthy to have You come under my roof; [7] therefore I did not presume to come to You. But say the word, and let my servant be healed. [8] For I am a man set under authority, with soldiers under me: and I say to one, `Go,' and he goes; and to another, `Come,' and he comes; and to my slave, `Do this,' and he does it." [9] When Jesus heard this He marvelled at him, and turned and said to the multitude that followed Him, "I tell you, not even in Israel have I found such faith." [10] And when those who had been sent returned to the house, they found the slave well.
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Commentary:
1-10. "They besought Him earnestly" (verse 4). Here is an example of the effectiveness of the prayer of petition, which induces Almighty God to work a miracle. In this connection St. Bernard explains what we should ask God for: "As I see it, the petitions of the heart consists in three things [...]. The first two have to do with the present, that is, with things for the body and for the soul; the third is the blessedness of eternal life. Do not be surprised that He says that we should ask God for things for the body: all things come from Him, physical as well as spiritual things [...]. However, we should pray more often and more fervently for things our souls need, that is, for God's grace and for virtues" (Fifth Lenten Sermon, 8f). To obtain His grace--of whatever kind--God Himself expects us to ask Him assiduously, confidently, humbly and persistently.
What stands out here is the centurion's humility: he did not belong to the chosen people, he was a pagan; but he makes his request through friends, with deep humility. Humility is the route to faith, whether to receive faith for the first time or to revive it. Speaking of his own conversion experience, St. Augustine says that because he was not humble, he could not understand how Jesus, who was such a humble person, could be God, nor how God could teach anyone by lowering Himself to the point of taking on our human condition. This was precisely why the Word, eternal Truth, became man--to demolish our pride, to encourage our love, to subdue all things and thereby be able to raise us up (cf. Confessions, VII, 18, 24).
6-7. Such is the faith and humility of the centurion that the Church, in its eucharistic liturgy, gives us his very words to express our own sentiments just before receiving Holy Communion; we too should strive to have this interior disposition when Jesus enters our roof, our soul.
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