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Catholic Caucus: Daily Mass Readings 8-Nov-2021;St. Paul Ngan of Vietnam
Universalis/Jerusalem Bible ^ | 8 November 2021 | God inspired

Posted on 11/08/2021 2:28:07 AM PST by Cronos

November 8th, 2021

St. Paul Ngan of Vietnam

St. John the Baptist church, Edmond, Oklahoma

Readings at Mass

Liturgical Colour: Green

First readingWisdom 1:1-7 ©

Seek the Lord in simplicity of heart

Love virtue, you who are judges on earth,
let honesty prompt your thinking about the Lord,
seek him in simplicity of heart;
since he is to be found by those who do not put him to the test,
he shows himself to those who do not distrust him.
But selfish intentions divorce from God;
and Omnipotence, put to the test, confounds the foolish.
No, Wisdom will never make its way into a crafty soul
nor stay in a body that is in debt to sin;
the holy spirit of instruction shuns deceit,
it stands aloof from reckless purposes,
is taken aback when iniquity appears.
Wisdom is a spirit, a friend to man,
though she will not pardon the words of a blasphemer,
since God sees into the innermost parts of him,
truly observes his heart,
and listens to his tongue.
The spirit of the Lord, indeed, fills the whole world,
and that which holds all things together knows every word that is said.

Responsorial Psalm
Psalm 138(139):1-10 ©
Lead me, O Lord, in the path of life eternal.
O Lord, you search me and you know me,
  you know my resting and my rising,
  you discern my purpose from afar.
You mark when I walk or lie down,
  all my ways lie open to you.
Lead me, O Lord, in the path of life eternal.
Before ever a word is on my tongue
  you know it, O Lord, through and through.
Behind and before you besiege me,
  your hand ever laid upon me.
Too wonderful for me this knowledge,
  too high, beyond my reach.
Lead me, O Lord, in the path of life eternal.
O where can I go from your spirit,
  or where can I flee from your face?
If I climb the heavens, you are there.
  If I lie in the grave, you are there.
Lead me, O Lord, in the path of life eternal.
If I take the wings of the dawn
  and dwell at the sea’s furthest end,
even there your hand would lead me,
  your right hand would hold me fast.
Lead me, O Lord, in the path of life eternal.

Gospel AcclamationPh2:15-16
Alleluia, alleluia!
You will shine in the world like bright stars
because you are offering it the word of life.

GospelLuke 17:1-6 ©

If your brother does wrong, reprove him

Jesus said to his disciples: ‘Obstacles are sure to come, but alas for the one who provides them! It would be better for him to be thrown into the Sea with a millstone put round his neck than that he should lead astray a single one of these little ones. Watch yourselves!
  If your brother does something wrong, reprove him and, if he is sorry, forgive him. And if he wrongs you seven times a day and seven times comes back to you and says, “I am sorry,” you must forgive him.’
  The apostles said to the Lord, ‘Increase our faith.’ The Lord replied, ‘Were your faith the size of a mustard seed you could say to this mulberry tree, “Be uprooted and planted in the sea,” and it would obey you.’

The readings on this page are from the Jerusalem Bible, which is used at Mass in most of the English-speaking world. The New American Bible readings, which are used at Mass in the United States, are available in the Universalis apps, programs and downloads.
You can also view this page with the Gospel in Greek and English.

TOPICS: Catholic; General Discusssion; Prayer; Worship
KEYWORDS: catholic; lk17; ordinarytime; prayer
For your reading, reflection, faith-sharing, comments, questions, discussion.

1 posted on 11/08/2021 2:28:07 AM PST by Cronos
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2 posted on 11/08/2021 2:28:22 AM PST by Cronos ( One cannot desire freedom from the Cross, especially when one is especially chosen for the cross)
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To: nickcarraway; NYer; ELS; Pyro7480; livius; ArrogantBustard; Catholicguy; RobbyS; marshmallow; ...
Alleluia Ping

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3 posted on 11/08/2021 2:28:52 AM PST by Cronos ( One cannot desire freedom from the Cross, especially when one is especially chosen for the cross)
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Catena Aurea by St. Thomas Aguinas


1. Then said he unto the disciples, It is impossible but that offences will come: but woe unto him, through whom they come!

2. It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones.

THEOPHYLACT. Because the Pharisees were covetous and railed against Christ when He preached poverty, He put to them the parable of the rich man and Lazarus. Afterwards, in speaking with His disciples concerning the Pharisees, He declares them to be men who caused division, and placed obstacles in the divine way. As it follows; Then said he unto his disciples, It is impossible but that offences will come, that is, hindrances to a good life and which is pleasing to God.

CYRIL OF ALEXANDRIA. Now there are two kinds of offences, of which the one resist the glory of God, but the other serve only to cause a stumbling-block to the brethren. For the inventions of heresies, and every word that is spoken against the truth, are obstructions to the glory of God. Such offences however do not seem to be mentioned here, but rather those which occur between friends and brethren, as strifes, slanders, and the like. Therefore He adds afterwards, If thy brother trespass against thee, rebuke him.

THEOPHYLACT. Or, He says that there must arise many obstacles to preaching and to the truth, as the Pharisees hindered the preaching of Christ. But some ask, If it needs be that offences should come, why does our Lord rebuke the author of the offences? for it follows, But woe to him through whom they come. For whatsoever necessity engenders is pardonable, or deserving of pardon. But observe, that necessity itself derives its birth from free-will. For our Lord, seeing how men cling to evil, and put forward nothing good, spoke with reference to the consequence of those things which are seen, that offences must needs come; just as if a physician, seeing a man using an unwholesome diet, should say, It is impossible but that such a one should be sick. And therefore to him that causes offences He denounces woe, and threatens punishment, saying, It were better for him that a mill-stone were hanged about his neck, and he cast into the sea, &c.

BEDE. This is spoken according to the custom of the province of Palestine; for among the ancient Jews the punishment of those who were guilty of the greater crimes was that they should be sunk into the deep with a stone tied to them; and in truth it were better for a guilty man to finish his bodily life by a punishment however barbarous, yet temporal, than for his innocent brother to deserve the eternal death of his soul. Now he who can be offended is rightly called a little one; for he who is great, whatsoever he is witness of, and how great soever his sufferings, swerves not from the faith. As far then as we can without sin, we ought to avoid giving offence to our neighbours. But if an offence is taken at the truth, it is better to let the offence be, than that truth should be abandoned.

CHRYSOSTOM. But by the punishment of the man who offends, learn the reward of him who saves. For had not the salvation of one soul been of such exceeding care to Christ, He would not threaten with such a punishment the offender.


3. Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.

4. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.

AMBROSE. After the parable of the rich man who is tormented in punishment, Christ added a commandment to give forgiveness to those who turn themselves from their trespasses, lest any one through despair should not be reclaimed from his fault; and hence it is said, Take heed to yourselves.

THEOPHYLACT. As if He says, Offences must needs come; but it does not follow that you must perish, if only you be on your guard: as it need not that the sheep should perish when the wolf comes, if the shepherd is watching. And since there are great varieties of offenders, (for some are incurable, some are curable,) He therefore adds, If thy brother trespass against thee, rebuke him.

AMBROSE. That there might neither be hard-wrung pardon, nor a too easy forgiveness, neither a harsh upbraiding, to dishearten, nor an overlooking of faults, to invite to sin; therefore it is said in another place, Tell him his fault between him and thee alone. (Mat. 18:15.) For better is a friendly correction, than a quarrelsome accusation. The one strikes shame into a man, the other moves his indignation. He who is admonished will more likely be saved, because he fears to be destroyed. For it is well that he who is corrected should believe you to be rather his friend than his enemy. For we more readily give ear to counsel than yield to injury. Fear is a weak preserver of consistency, but shame is an excellent master of duty. For he who fears is restrained, not amended. But He has well said, If he trespass against thee. For it is not the same thing to sin against God and to sin against man.

BEDE. But we must mark, that He does not bid us forgive every one who sins, but him only who repents of his sins. For by taking this course we may avoid offences, hurting no one, correcting the sinner with a righteous zeal, extending the bowels of mercy to the penitent.

THEOPHYLACT. But some one may well ask, If when I have several times forgiven my brother he again trespass against me, what must I do with him? In answer therefore to this question He adds, And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; forgive him.

BEDE. By using the number seven He assigns no bound to the giving of pardon, but commands us either to forgive all sins, or always to forgive the penitent. For by seven the whole of any thing or time is frequently represented.

AMBROSE. Or this number is used because God rested on the seventh day from His works. After the seventh day of the world everlasting rest is promised us, that as the evil works of that world shall then cease, so also may the sharpness of punishment be abated.


5. And the apostles said unto the Lord, Increase our faith.

6. And the Lord said, If ye had faith as a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you.

THEOPHYLACT. The disciples hearing our Lord discoursing of certain arduous duties, such as poverty, and avoiding offences, entreat Him to increase their faith, that so they might be able to follow poverty, (for nothing so prompts to a life of poverty as faith and hope in the Lord,) and through faith to guard against giving offences. Therefore it is said, And the Apostles said unto the Lord, Increase our faith.

GREGORY. (22. Mor. c. 21.) That is, that the faith which has already been received in its beginning, might go on increasing more and more unto perfection.

AUGUSTINE. (de Quæst. Ev. lib. 2. qu. 39.) We may indeed understand that they asked for the increase of that faith by which men believe in the things which they see not; but there is further signified a faith in things, whereby not with the words only, but the things themselves present, we believe. And this shall be, when the Wisdom of God, by whom all things were made, shall reveal Himself openly to His saints face to face.

THEOPHYLACT. But our Lord told them that they asked well, and that they ought to believe stedfastly, forasmuch as faith could do many things; and hence it follows, And the Lord said, If ye had faith as a grain of mustard seed, &c. Two mighty acts are here brought together in the same sentence; the transplanting of that which was rooted in the earth, and the planting thereof in the sea, (for what is ever planted in the waves?) by which two things He declares the power of faith.

CHRYSOSTOM. (Hom. 57. in Matt.) He mentions the mustard seed, because, though small in size, it is mightier in power than all the others. He implies then that the least part of faith can do great things. But though the Apostles did not transplant the mulberry tree, do not thou accuse them; for our Lord said not, You shall transplant, but, You shall be able to transplant. But they did not, because there was no need, seeing that they did greater things. (Hom. 32 in 1 ad Cor. c. 13:2.). But some one will ask, How does Christ say, that it is the least part of faith which can transplant a mulberry tree or a mountain, whereas Paul says that it is all faith which moves mountains? We must then answer, that the Apostle imputes the moving of mountains to all faith, not as though only the whole of faith could do this, but because this seemed a great thing to carnal men on account of the vastness of the body.

BEDE. Or our Lord here compares perfect faith to a grain of mustard seed, because it is lowly in appearance, but fervid in heart. But mystically by the mulberry tree, (whose fruit and branches are red with a blood-red colour,) is represented the Gospel of the cross, which, through the faith of the Apostles being uprooted by the word of preaching from the Jewish nation, in which it was kept as it were in the lineal stock, was removed and planted in the sea of the Gentiles.

AMBROSE. Or this is said because faith keeps out the unclean spirit, especially since the nature of the tree falls in with this meaning. For the fruit of the mulberry is at first white in the blossom, and being formed from thence grows red, and blackens as it gets ripe. The devil also having by transgression fallen from the white flower of the angelic nature and the bright beams of his power, grows terrible in the black odour of sin.

CHRYSOSTOM. The mulberry may be also compared to the devil, for as by the leaves of the mulberry tree certain worms are fed, so the devil, by the imaginations which proceed from him, is feeding for us a never dying worm; but this mulberry tree faith is able to pluck out of our souls, and plunge it into the deep.

Copyright ©1999-2018

4 posted on 11/08/2021 2:29:56 AM PST by Cronos ( One cannot desire freedom from the Cross, especially when one is especially chosen for the cross)
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To: Cronos
 English: Douay-RheimsGreek NT: Byzantine/Majority Text (2000)Latin: Vulgata Clementina
 Luke 17
1AND he said to his disciples: It is impossible that scandals should not come: but woe to him through whom they come. ειπεν δε προς τους μαθητας ανενδεκτον εστιν του μη ελθειν τα σκανδαλα ουαι δε δι ου ερχεταιEt ait ad discipulos suos : Impossibile est ut non veniant scandala : væ autem illi per quem veniunt.
2It were better for him, that a millstone were hanged about his neck, and he cast into the sea, than that he should scandalize one of these little ones. λυσιτελει αυτω ει μυλος ονικος περικειται περι τον τραχηλον αυτου και ερριπται εις την θαλασσαν η ινα σκανδαλιση ενα των μικρων τουτωνUtilius est illi si lapis molaris imponatur circa collum ejus, et projiciatur in mare quam ut scandalizet unum de pusillis istis.
3Take heed to yourselves. If thy brother sin against thee, reprove him: and if he do penance, forgive him. προσεχετε εαυτοις εαν δε αμαρτη εις σε ο αδελφος σου επιτιμησον αυτω και εαν μετανοηση αφες αυτωAttendite vobis : Si peccaverit in te frater tuus, increpa illum : et si pœnitentiam egerit, dimitte illi.
4And if he sin against thee seven times in a day, and seven times in a day be converted unto thee, saying, I repent; forgive him. και εαν επτακις της ημερας αμαρτη εις σε και επτακις της ημερας επιστρεψη λεγων μετανοω αφησεις αυτωEt si septies in die peccaverit in te, et septies in die conversus fuerit ad te, dicens : Pœnitet me, dimitte illi.
5And the apostles said to the Lord: Increase our faith. και ειπον οι αποστολοι τω κυριω προσθες ημιν πιστινEt dixerunt apostoli Domino : Adauge nobis fidem.
6And the Lord said: If you had faith like to a grain of mustard seed, you might say to this mulberry tree, Be thou rooted up, and be thou transplanted into the sea: and it would obey you. ειπεν δε ο κυριος ει εχετε πιστιν ως κοκκον σιναπεως ελεγετε αν τη συκαμινω ταυτη εκριζωθητι και φυτευθητι εν τη θαλασση και υπηκουσεν αν υμινDixit autem Dominus : Si habueritis fidem sicut granum sinapis, dicetis huic arbori moro : Eradicare, et transplantare in mare, et obediet vobis.

5 posted on 11/08/2021 5:04:22 AM PST by annalex (fear them not)
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To: annalex

Christ the Angel of the Great Council

Church of the Mother of God Periblepta
c. 1295
Ochrid, Macedonia

6 posted on 11/08/2021 5:08:05 AM PST by annalex (fear them not)
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To: annalex

St. Paul Hgan

Feastday: November 8
Death: 1840
Vietnamese martyr. A native of Vietnam, Paul was converted to the Catholic faith and became a priest. Seized by enemies of the faith, he was beheaded with four other martyrs. He was canonized in 1988 by Pope John Paul II.
7 posted on 11/08/2021 5:10:42 AM PST by annalex (fear them not)
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To: annalex

8 posted on 11/08/2021 5:15:02 AM PST by annalex (fear them not)
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To: annalex

Ad Majorem Dei Gloriam (To the Greater Glory of God)

From: Wisdom 1:1-7

To Be Wise, a Person Must Avoid Sin
[1] Love righteousness, you rulers of the earth, think of the Lord with uprightness, and seek him with sincerity of heart; [2] because he is found by those who do not put him to the test, and manifests himself to those who do not distrust him. [3] For perverse thoughts separate men from God, and when his power is tested, it convicts the foolish; [4] because wisdom will not enter a deceitful soul, nor dwell in a body enslaved to sin. [5] For a holy and disciplined spirit will flee from deceit, and will rise and depart from foolish thoughts, and will be ashamed at the approach of unrighteousness.

Wisdom, Spirit and Word
[6] For wisdom is a kindly spirit and will not free a blasphemer from the guilt of his words; because God is witness of his inmost feelings, and a true observer of his heart, and a hearer of his tongue. [7] Because the Spirit of the Lord has filled the world, and that which holds all things together knows what is said.


1:1-6:21. These chapters form the first part of the book. The sacred writer begins by exhorting the rulers of the earth to love righteousness, for it bestows immortality (1:1-15). He goes on to expound the arguments used by the ungodly to justify their behavior (1:16—2:24). Then he takes issue with them by explaining what lies in store after death--the separate fates of the righteous and the ungodly (3:1-4:20). God will judge all and the ungodly will recognize their sins and be punished (5:1-23). People in positions of government have a heavy responsibility (6:1-11), so the author invites them to love wisdom (6:12-21). In this way, on the basis of belief in God, the book supplies answers to questions that arise from the fact that ungodly people are often successful in this world and the righteous seem to fail: many a just man dies prematurely, for example. It is an advance in Revelation to set retribution the context of the after-life--thereby opening up the way for the definitive Revelation of the New Testament.

1:1-15. The exhortation to seek righteousness is made specific here: it involves letting oneself be guided by Wisdom. Wisdom lets one see that God will judge every human being (vv. 8-11). Man, like everything else, was made to live: “God did not make death” v. 13), “for he created all things that they might exist, and the creatures of the world are wholesome” (v. 14). This is an optimistic view of the world and of man, and one that goes right back to the first creation account in the book of Genesis (cf. Gen 1:1-2:4). It connects death with divine punishment (v. 12), but, as already pointed out in the previous verse ( a lying mouth destroys the soul) physical death is not the sum total of death; it is, of course, always a sign of death, but vv. 1-12 see beyond the notion of mere physical death, opening the way to an eschatological scenario (not very well defined as yet; New Testament revelation will make it much plainer).

1:1—5. The sacred writer addresses “the rulers” of the earth in the first instance--literally, “those who judge” (cf. Ps 2:10). In the Bible, ‘judging” is one of the main prerogatives of the king, and often it means the same thing as “ruling”. By “righteousness” is meant, above all, faithfulness to the divine will, dutiful observance of the Covenant made between God and the chosen people--upright moral conduct. What we have here is a spiritual profile of the wise man. He must be well-disposed to the things of God, and not have a “deceitful soul” (v. 4), and he must be convinced that Good is the Supreme God and that everything that he does or allows to happen is for the best. Whereas (cf. v. 5) the worst thing is to be complicated and distrustful of God. So, from the very start we see this contrast that runs right through the book, between those who are wise, prudent and just, and who trust in God--and the ungodly and unbelievers who pay attention only to what they can see and touch.

“A holy...spirit” (v. 5): in the Old Testament sense, the Spirit of God. This Spirit is the teacher of the soul; that is why it is “ashamed at the approach of unrighteousness”: evildoers will curse the Spirit for teaching the righteous how to please God (cf. 2:12—20).

1:6—11. Wisdom is a divine attribute (cf. Job 28:23-24) which God communicates to man (cf. Prov 8:22-31)--to all mankind, although the underlying conviction is that it is given in a special way to the people of Israel (cf. Sir 24:3-47; Bar 3:9-38). In verses 6-7 Wisdom is identified with the Spirit of God, insofar as it is an expression of the creative and life-giving power of God. The text says that the Spirit holds all things together and is present everywhere in the universe and knows everything--even the hidden thoughts of man (cf. 1 Cor 2:10-11): in this sense Wisdom and the Spirit are the same thing. This is a subject that will be developed in 7:22-28. This notion of Wisdom, taking on the features of a person, prepares the way for the fullness of revelation in the New Testament, when the Divine Word will reveal himself as the Son, that is, as the Word and the mediator of the knowledge of God (cf. Jn 1:1; Col 1:15; Heb 1:1-3).

In v. 6 Wisdom is defined as being “kindly” (towards men). This has not been said before in the Old Testament, but it is consistent with what Genesis (1:3 1) says about God seeing that everything he made was “very good” and with what God says in Isaiah about his maternal love for Israel (Ct. Is 49: Is). Now it is said with reference not only to the chosen people but to all mankind, and therefore it is an announcement of God’s plan of salvation (cf. Rom 5:8—11; 1 Tim 2:4). These words (v.6) allow us to foresee, to glimpse, that God’s love for mankind will reveal itself fully in the Incarnation of the Son of God (cf. Tit 3:4).

Those who will be punished are depicted as complainers, slanderers and liars, The ungodly are deceiving themselves because they have a mistaken idea of God and his providence: they think that he does not interest himself in the doings of mankind and that he lets evil happen; therefore, they do not obey him or respect him. Deep down, every sin against God can be traced back to deceit, just as true faith is grounded on truth. Psalm 58:3 said as much: those who stray from God “err from birth, speaking lies’, in the New Testament, Jesus, who declares himself to be Truth, accuses those who do not believe in him of being liars and calls the devil a liar (cf. Jn 8:42—44); and St John calls a liar him who denies Jesus (cf. 1 Jn 2:21-23).

9 posted on 11/08/2021 6:45:42 AM PST by fidelis (Ecce Crucem Domini! Fugite partes adversae! Vicit Leo de tribu Juda, Radix David! Alleluia! )
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To: fidelis
From: Luke 17:1-6

On Leading Others Astray, Fraternal Correction
[1] And He (Jesus) said to His disciples, "Temptations to sin are sure to come; but woe to him by whom they come! [2] It would be better for him if a millstone were hung around his neck and he were cast into the sea, than that he should cause one of these little ones to sin. [3] Take heed yourselves; if your brother sins, rebuke him, and if he repents, forgive him; [4] and if he sins against you seven times in the day, and turns to you seven times, and says, `I repent,' you must forgive him."

The Power of Faith
[5] The apostles said to the Lord, "Increase our faith! [6] And the Lord said, "If you had faith as a grain of mustard seed, you could say to this sycamine tree, `Be rooted up, and be planted in the sea', and it would obey you."

*********************************************************************** Commentary: 1-3. Our Lord condemns scandal, that is, "any saying, action or omission which constitute for another an occasion of sin" ("St. Pius X Catechism", 417). Jesus is teaching two things here: the first is that scandal will "in fact" happen; the second, that it is a grave sin, as shown by the punishment it earns.

The reason why it is so serious a sin is that it "tends to destroy God's greatest work, that of Redemption, through souls being lost; it kills one's neighbor's soul by taking away the life of grace, which is more precious than the life of the body, and it is the cause of a multitude of sins. This is why God threatens with the most severe punishment those who cause others to stumble" ("ibid"., 418).

"Take heed to yourselves": a serious warning, meaning that we should not be a cause of scandal to others nor should we be influenced by the bad example others give us.

People who enjoy authority of any kind (parents, teachers, politicians, writers, artists, etc.) can more easily be a cause of scandal. We need to be on the alert in this respect in view of our Lord's warning, "Take heed to yourselves."

2. Millstones were circular in shape with a large hole in the center. Our Lord's description, therefore, was very graphic: it meant that the person's head just fitted through the hole and then he could not get the stone off.

3-4. In order to be a Christian one must always, genuinely, forgive others. Also, one has to correct an erring brother to help him change his behavior. But fraternal correction should always be done in a very refined way, full of charity; otherwise we would humiliate the person who has committed the fault, whereas we should not humiliate him but help him to be better.

Forgiving offenses--which is something we should always do--should not be confused with giving up rights which have been justly violated. One can claim rights without any kind of hatred being implied; and sometimes charity and justice require us to exercise our rights. "Let's not confuse the rights of the office you hold with your rights as a person. The former can never be waived" (St. Escriva, "The Way", 407).

Sincere forgiveness leads us to forget the particular offense and to extend the hand of friendship, which in turn helps the offender to repent.

The Christian vocation is a calling to holiness, but one of its essential requirements is that we show apostolic concern for the spiritual welfare of others: Christianity cannot be practiced in an isolated, selfish way. Thus, "if any one among you wanders from the truth and some one brings him back, let him know that whoever brings back a sinner from the error of his way will save his soul from death and will cover a multitude of sins" (James 5:20).

5. "Increase our faith!": a good ejaculatory prayer for every Christian. "Omnia possibilia sunt credenti". Everything is possible for anyone who has faith.' The words are Christ's. How is it that you don't say to Him with the Apostles: `"adauge nobis fidem"! increase my faith!'?" ("The Way", 588).

Daily Word for Reflection—Navarre Bible Commentary

10 posted on 11/08/2021 6:46:28 AM PST by fidelis (Ecce Crucem Domini! Fugite partes adversae! Vicit Leo de tribu Juda, Radix David! Alleluia! )
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