Catena Aurea by St. Thomas Aguinas
CHAP. 17
17:1119
11. And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee.
12. And as he entered into a certain village, there met him ten men that were lepers, which stood afar off:
13. And they lifted up their voices, and said, Jesus, Master, have mercy on us.
14. And when he saw them, he said unto them, Go shew yourselves unto the priests. And it came to pass, that, as they went, they were cleansed.
15. And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God,
16. And fell down on his face at his feet, giving him thanks: and he was a Samaritan.
17. And Jesus answering said, Were there not ten cleansed? but where are the nine?
18. There are not found that returned to give glory to God, save this stranger.
19. And he said unto him, Arise, go thy way: thy faith hath made thee whole.
AMBROSE. After speaking the foregoing parable, our Lord censures the ungrateful;
TITUS BOSTRENSIS. saying, And it came to pass, shewing that the Samaritans were indeed well disposed towards the mercies above mentioned, but the Jews not so. For there was enmity between the Jews and the Samaritans, and He to allay this, passed into the midst of both nations, that he might cement both into one new man.
CYRIL OF ALEXANDRIA. The Saviour next manifests His glory by drawing over Israel to the faith. As it follows, And as he entered into a certain village, there met him ten men that were lepers, men who were banished from the towns and cities, and counted unclean, according to the rites of the Mosaic law.
TITUS BOSTRENSIS. They associated together from the sympathy they felt as partakers of the same calamity, and were waiting till Jesus passed, anxiously looking out to see Him approach. As it is said, Which stood afar off, for the Jewish law esteems leprosy unclean, whereas the law of the Gospel calls unclean not the outward, but the inward leprosy.
THEOPHYLACT. They therefore stand afar off as if ashamed of the uncleanness which was imputed to them, thinking that Christ would loathe them as others did. Thus they stood afar off, but were made nigh unto Him by their prayers. For the Lord is nigh unto all them that call upon him in truth. (Ps. 145:18.) Therefore it follows, And they lifted up their voices, and said, Jesus, Master, have mercy upon us.
TITUS BOSTRENSIS. They pronounce the name of Jesus, and gain to themselves the reality. For Jesus is by interpretation Saviour. They say, Have mercy upon us, because they were sensible of His power, and sought neither for gold and silver, but that their bodies might put on again a healthful appearance.
THEOPHYLACT. They do not merely supplicate or entreat Him as if He were a man, but they call Him Master or Lord, as if almost they looked upon Him as God. But He bids them shew themselves to the priests, as it follows, And when he saw them, he said, Go, shew yourselves unto the priests. For they were examined whether they were cleansed from their leprosy or not.
CYRIL OF ALEXANDRIA. The law also ordered, that those who were cleansed from leprosy should offer sacrifice for the sake of their purification.
THEOPHYLACT. Therefore in bidding them go to the priests, he meant nothing more than that they were just about to be healed; and so it follows, And it came to pass that as they went they were healed.
CYRIL OF ALEXANDRIA. Whereby the Jewish priests who were jealous of His glory might know that it was by Christ granting them health that they were suddenly and miraculously healed.
THEOPHYLACT. But out of the ten, the nine Israelites were ungrateful, whereas the Samaritan stranger returned and lifted up his voice in thanksgiving, as it follows, And one of them turned back, and with a loud voice glorified God.
TITUS BOSTRENSIS. When he found that he was cleansed, he had boldness to draw near, as it follows, And fell down on his face at his feet giving him thanks. Thus by his prostration and prayers shewing at once both his faith and his gratitude.
It follows, And he was a Samaritan.
THEOPHYLACT. We may gather from this that a man is not one whit hindered from pleasing God because he comes from a cursed race, only let him bear in his heart an honest purpose. Further, let not him that is born of saints boast himself, for the nine who were Israelites were ungrateful; and hence it follows, And Jesus answering him said, Were there not ten cleansed?
TITUS BOSTRENSIS. Wherein it is shewn, that strangers were more ready to receive the faith, but Israel was slow to believe; and so it follows, And he said unto him, Arise, go thy way, thy faith has made thee whole.
AUGUSTINE. (de Quæst. Ev. l. ii. qu. 40.) The lepers may be taken mystically for those who, having no knowledge of the true faith, profess various erroneous doctrines. For they do not conceal their ignorance, but blazen it forth as the highest wisdom, making a vain show of it with boasting words. But since leprosy is a blemish in colour, when true things appear clumsily mixed up with false in a single discourse or narration, as in the colour of a single body, they represent a leprosy streaking and disfiguring as it were with true and false dyes the colour of the human form. Now these lepers must be so put away from the Church, that being as far removed as possible, they may with loud shouts call upon Christ. But by their calling Him Teacher, I think it is plainly implied that leprosy is truly the false doctrine which the good teacher may wash away. Now we find that of those upon whom our Lord bestowed bodily mercies, not one did He send to the priests, save the lepers, for the Jewish priesthood was a figure of that priesthood which is in the Church. All vices our Lord corrects and heals by His own power working inwardly in the conscience, but the teaching of infusion by means of the Sacrament, or of catechizing by word of mouth, was assigned to the Church. And as they went, they were cleansed; just as the Gentiles to whom Peter came, having not yet received the sacrament of Baptism, whereby we come spiritually to the priests, are declared cleansed by the infusion of the Holy Spirit. Whoever then follows true and sound doctrine in the fellowship of the Church, proclaiming himself to be free from the confusion of lies, as it were a leprosy, yet still ungrateful to his Cleanser does not prostrate himself with pious humility of thanksgiving, is like to those of whom the Apostle says, that when they knew God, they glorified him not as God, nor were thankful. (Rom. 1:21.) Such then will remain in the ninth number as imperfect. For the nine need one, that by a certain form of unity they may be cemented together, in order to become ten. But he who gave thanks was approved of as a type of the one only Church. And since these were Jews, they are declared to have lost through pride the kingdom of heaven, wherein most of all unity is preserved. But the man who was a Samaritan, which is by interpretation guardian, giving back to Him who gave it that which he had received, according to the Psalm, My strength will I preserve for thee, (Ps. 59:9.) has kept the unity of the kingdom with humble devotion.
BEDE. He fell upon his face, because he blushes with shame when he remembers the evils he had committed. And he is commanded to rise and walk, because he who, knowing his own weakness, lies lowly on the ground, is led to advance by the consolation of the divine word to mighty deeds. But if faith made him whole, who hurried himself back to give thanks, therefore does unbelief destroy those who have neglected to give glory to God for mercies received. Wherefore that we ought to increase our faith by humility, as it is declared in the former parable, so in this is it exemplified in the actions themselves. Catena Aurea Luke 17
Saint Leo the Great’s StoryWith apparent strong conviction of the importance of the Bishop of Rome in the Church, and of the Church as the ongoing sign of Christ’s presence in the world, Leo the Great displayed endless dedication as pope. Elected in 440, he worked tirelessly as “Peter’s successor,” guiding his fellow bishops as “equals in the episcopacy and infirmities.”
Leo is known as one of the best administrative popes of the ancient Church. His work branched into four main areas, indicative of his notion of the pope’s total responsibility for the flock of Christ. He worked at length to control the heresies of Pelagianism—overemphasizing human freedom—Manichaeism—seeing everything material as evil—and others, placing demands on their followers so as to secure true Christian beliefs.
A second major area of his concern was doctrinal controversy in the Church in the East, to which he responded with a classic letter setting down the Church’s teaching on the two natures of Christ. With strong faith, he also led the defense of Rome against barbarian attack, taking the role of peacemaker.
In these three areas, Leo’s work has been highly regarded. His growth to sainthood has its basis in the spiritual depth with which he approached the pastoral care of his people, which was the fourth focus of his work. He is known for his spiritually profound sermons. An instrument of the call to holiness, well-versed in Scripture and ecclesiastical awareness, Leo had the ability to reach the everyday needs and interests of his people. One of his sermons is used in the Office of Readings on Christmas.
It is said of Leo that his true significance rests in his doctrinal insistence on the mysteries of Christ and the Church and in the supernatural charisms of the spiritual life given to humanity in Christ and in his Body, the Church. Thus Leo held firmly that everything he did and said as pope for the administration of the Church represented Christ, the head of the Mystical Body, and Saint Peter, in whose place Leo acted.
Reflection
At a time when there is widespread criticism of Church structures, we also hear criticism that bishops and priests—indeed, all of us—are too preoccupied with administration of temporal matters. Pope Leo is an example of a great administrator who used his talents in areas where spirit and structure are inseparably combined: doctrine, peace, and pastoral care. He avoided an “angelism” that tries to live without the body, as well as the “practicality” that deals only in externals.
franciscanmedia.org
NAVARRE BIBLE COMMENTARY (RSV)
Ad Majorem Dei Gloriam (To the Greater Glory of God)
From: Wisdom 6:1-11
Exhortation to rulers
-----------------------------
[1] Listen, therefore, O kings, and understand;
learn, O judges of the ends of the earth.
[2] Give ear, you that rule over multitudes,
and boast of many nations.
[3] For your dominion was given you from the Lord,
and your sovereignty from the Most High,
who will search out your works and inquire into your plans.
[4] Because as servants of his kingdom you did not rule rightly,
not keep the law.
nor walk according to the purpose of God,
[5] he will come upon you terribly and swiftly,
because severe judgment falls on those in high places.
[6] For the lowliest man may be pardoned in mercy,
but mighty men will be mightily tested.
[7] For the Lord of all will not stand in awe of any one,
nor show deference to greatness;
because he himself made both small and great,
and he takes thought for all alike.
[8] But a strict inquiry is in story for the mighty.
[9] To you then, O monarchs, my words are directed,
that you may learn wisdom and not transgress.
[10] For they will be made holy who observe holy things in holiness,
and those who have been taught them will find a defence.
[11] Therefore set your desire on my words;
long for them, and you will be instructed.
************************************************
Commentary:
6:1-11. God will be particularly severe with kings and rulers when he judges them; and there can be no appeal. His scrutiny will extend beyond their doings, into their most hidden thoughts. But to the lowly he will be kind. This is an idea we find in the song of Hannah, the mother of Samuel (cf. 1 Sam 2:4, 8-10), and in the Magnificat of our Lady (cf. Lk 1:51-53): God will exalt the lowly and the “poor”, those who cannot raise themselves up, but who trust in God; but he will topple the “mighty” and the proud. It is a divine paradox, which seems to invert human values (cf. Phil 2:6-11).
From: Luke 17:11-19The Ten Lepers
--------------
[11] On the way to Jerusalem He (Jesus) was passing along between Samaria and Galilee. [12] And as He entered the village, He was met by ten lepers, who stood at a distance [13] and lifted up their voices and said, "Jesus, Master, have mercy on us." [14] When He saw them He said to them, "Go and show yourselves to the priests." And as they went they were cleansed. [15] Then one of them, when he saw that he was healed, turned back, praising God with a loud voice; [16] and he fell on his face at Jesus' feet, giving Him thanks. Now he was a Samaritan. [17] Then said Jesus, "Were not ten cleansed? Where are the nine? [18] Was no one found to return and give praise to God except this foreigner?" [19] And He said to him, "Rise and go your way; your faith has made you well."
***********************************************************************
Commentary:
11-19. The setting of this episode explains how a Samaritan could be in the company of Jews. There was no love lost between Jews and Samaritans (cf. John 4:9), but shared pain, in the case of these lepers, overcame racial antipathy.
The Law of Moses laid down, to prevent the spread of the disease, that lepers should live away from other people and should let it be known that they were suffering from this disease (cf. Leviticus 13:45-46). This explains why they did not come right up to Jesus and His group, but instead begged His help by shouting from a distance. Before curing them our Lord orders them to go to the priests to have their cure certified (cf. Leviticus 14:2ff), and to perform the rites laid down. The lepers' obedience is a sign of faith in Jesus' words. And, in fact, soon after setting out they are cleansed.
However, only one of them, the Samaritan, who returns praising God and showing his gratitude for the miracle, is given a much greater gift than the cure of leprosy. Jesus says as much: "Your faith has made you well" (verse 19) and praises the man's gratefulness. The Gospel records this event to teach us the value of gratefulness: "Get used to lifting your heart to God, in acts of thanksgiving, many times a day. Because He gives you this and that. Because you have been despised. Because you haven't what you need or because you have.
"Because He made His Mother so beautiful, His Mother who is also your Mother. Because He created the sun and the moon and this animal and that plant. Because He made that man eloquent and you He left tongue-tied....
"Thank Him for everything, because everything is good" (St J. Escriva, "The Way", 268).
Daily Word for Reflection—Navarre Bible Commentary
