Catholic Caucus: Daily Mass Readings 24-June-2022; The Most Sacred Heart of Jesus

Catena Aurea by St. Thomas Aguinas

CHAP. 15

15:1–7

1. Then drew near unto him all the Publicans and sinners for to hear him.

2. And the Pharisees and Scribes murmured, saying, This man receiveth sinners, and eateth with them.

3. And he spake this parable unto them, saying,

4. What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?

5. And when he hath found it, he layeth it on his shoulders, rejoicing.

6. And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost.

7. I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.

AMBROSE. Thou hadst learnt by what went before not to be occupied by the business of this world, not to prefer transitory things to eternal. But because the frailty of man can not keep a firm step in so slippery a world, the good Physician has shewn thee a remedy even after falling; the merciful Judge has not denied the hope of pardon; hence it is added, Then drew near unto him all the publicans.

GLOSS. (interlin.) That is, those who collect or farm the public taxes, and who make a business of following after worldly gain.

THEOPHYLACT. For this was His wont, for the sake whereof He had taken upon Him the flesh, to receive sinners as the physician those that are sick. But the Pharisees, the really guilty, returned murmurs for this act of mercy, as it follows, And the Pharisees and Scribes murmured, saying, &c.

GREGORY. (in Hom. 34. in Evang.) From which we may gather, that true justice feels compassion, false justice scorn, although the just are wont rightly to repel sinners. But there is one act proceeding from the swelling of pride, another from the zeal for discipline. For the just, though without they spare not rebukes for the sake of discipline, within cherish sweetness from charity. In their own minds they set above themselves those whom they correct, whereby they keep both them under by discipline, and themselves by humility. But, on the contrary, they who from false justice are wont to pride themselves, despise all others, and never in mercy condescend to the weak; and thinking themselves not to be sinners, are so much the worse sinners. Of such were the Pharisees, who condemning our Lord because He received sinners, with parched hearts reviled the very fountain of mercy. But because they were so sick that they knew not of their sickness, to the end that they might know what they were, the heavenly Physician answers them with mild applications. For it follows, And he spake this parable unto them, saying, What man of you having an hundred sheep, and if he lose one of them, does not go after it, &c. He gave a comparison which man might recognise in himself, though it referred to the Creator of men. For since a hundred is a perfect number, He Himself had a hundred sheep, seeing that He possessed the nature of the holy angels and men. Hence he adds, Having an hundred sheep.

CYRIL OF ALEXANDRIA. We may hence understand the extent of our Saviour’s kingdom. For He says there are a hundred sheep, bringing to a perfect sum the number of rational creatures subject to Him. For the number hundred is perfect, being composed of ten decades. But out of these one has wandered, namely, the race of man which inhabits earth.

AMBROSE. Rich then is that Shepherd of whom we all are a hundredth part; and hence it follows, And if he lose one of them, does he not leave &c.

GREGORY. One sheep then perished when man by sinning left the pastures of life. But in the wilderness the ninety and nine remained, because the number of the rational creatures, that is to say of Angels and men who were formed to see God, was lessened when man perished; and hence it follows, Does he not leave the ninety and nine in the wilderness, because in truth he left the companies of the Angels in heaven. But man then forsook heaven when he sinned. And that the whole body of the sheep might be perfectly made up again in heaven, the lost man was sought for on earth; as it follows, And go after that &c.

CYRIL OF ALEXANDRIA. But was He then angry with the rest, and moved by kindness only to one? By no means. For they are in safety, the right hand of the Most Mighty being their defence. It behoved Him rather to pity the perishing, that the remaining number might not seem imperfect. For the one being brought back, the hundred regains its own proper form.

AUGUSTINE. (de Quæst. Ev. lib. 2. qu. 32.) Or He spoke of those ninety and nine whom He left in the wilderness, signifying the proud, who bear solitude as it were in their mind, in that they wish to appear themselves alone, to whom unity is wanting for perfection. For when a man is torn from unity, it is by pride; since desiring to be his own master, he follows not that One which is God, but to that One God ordains all who are reconciled by repentance, which is obtained by humility.

GREGORY OF NYSSA. (Hom. de Mul. Pecc.) But when the shepherd had found the sheep, he did not punish it, he did not get it to the flock by driving it, but by placing it upon his shoulder, and carrying it gently, he united it to his flock. Hence it follows, And when he hath found it, he layeth it upon his shoulders rejoicing.

GREGORY. (in Hom. 34.) He placed the sheep upon his shoulders, for taking man’s nature upon Him he bore our sins. But having found the sheep, he returns home; for our Shepherd having restored man, returns to his heavenly kingdom. And hence it follows, And coming he collects together his friends and neighbours, saying to them, Rejoice with me, for I have found my sheep which was lost. (1 Pet. 2:24, Isai. 53.) By His friends and neighbours He means the companies of Angels, who are His friends because they are keeping His will in their own stedfastness; they are also His neighbours, because by their own constant waiting upon Him they enjoy the brightness of His sight.

THEOPHYLACT. The heavenly powers thus are called sheep, because every created nature as compared with God is as the beasts, but inasmuch as it is rational, they are called friends and neighbours.

GREGORY. (in Hom. 34.) And we must observe that He says not, “Rejoice with the sheep that is found,” but with me, because truly our life is His joy, and when we are brought home to heaven we fill up the festivity of His joy.

AMBROSE. Now the angels, inasmuch as they are intelligent beings, do not unreasonably rejoice at the redemption of men, as it follows, I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons who need no repentance. Let this serve as an incentive to goodness, for a man to believe that his conversion will be pleasing to the assembled angels, whose favour he ought to court, or whose displeasure to fear.

GREGORY. (ubi sup.) But he allows there is more joy in heaven over the converted sinner, than over the just who remain stedfast; for the latter for the most part, not feeling themselves oppressed by the weight of their sins, stand indeed in the way of righteousness, but still do not anxiously sigh after the heavenly country, frequently being slow to perform good works, from their confidence in themselves that they have committed no grievous sins. But, on the other hand, sometimes those who remember certain iniquities that they have committed, being pricked to the heart, from their very grief grow inflamed towards the love of God; and because they consider they have wandered from God, make up for their former losses by the succeeding gains. Greater then is the joy in heaven, just as the leader in battle loves that soldier more who having turned from flight, bravely pursues the enemy, than him who never turned his back and never did a brave act. So the husbandman rather loves that land which after bearing thorns yields abundant fruit, than that which never had thorns, and never gave him a plentiful crop. But in the mean time we must be aware that there are very many just men in whose life there is so much joy, that no penitence of sinners however great can in any way be preferred to them. Whence we may gather what great joy it causes to God when the just man humbly mourns, if it produces joy in heaven when the unrighteous by his repentance condemns the evil that he has done.

Catena Aurea Luke 15

Understanding the Devotion to the Sacred Heart of Jesus and What it Means

BISHOP DONALD J. HYING

When I was a child, a beautiful picture of the Sacred Heart of Jesus hung in my parents’ bedroom. A warm, smiling Jesus lovingly pointed to His heart, pierced and crowned with thorns, in an eternal gesture of invitation. Whenever I looked at that picture, I felt good — embraced, loved, cared for — as if the Lord were inviting me to step into His joy and peace. My mother had a great devotion to the Sacred Heart; every First Friday, we would consecrate our lives anew to His love and mercy.

Each summer — usually in June — we celebrate the solemnity of the Most Sacred Heart of Jesus and draw near to the tender mercy and forgiveness of the Lord. Poetically, the heart is a symbol of the human center — our emotions, loves, passions, desires, the force of the will. In his book “The Sacred Heart of the World,” David Richo explains: “Our heart is the soft center of the egoless self and it has one desire: to open. The heart is the capacity to open.… It contains our ability to reach out so it is the antidote to despair.… Contemplation of Jesus’ Heart shows us how deep we really are, how vast our potential for love, how high our aspiration for the light.”

In the Gospels, Jesus’ heart is moved with pity for the crowds (see Mt 9:36) and He tells us that He is gentle and humble of heart (Mt 11:29). The Sacred Heart of Jesus that began beating in the womb of the Blessed Virgin more than 2,000 years ago still beats today in the glorified humanity of the Risen Christ. And it will pulsate forever, pumping out the grace, mercy and life of God to all of humanity. In the Heart of the Lord, we experience the overwhelming mercy of God and His infinite desire to be in relationship with us.

Over the centuries, many Christians developed harsh images of God and Jesus as fearsome judges, distant from human affairs, ready to impose punishment for moral failure. The Blessed Virgin Mary and the saints became the friendly, approachable intercessors who would go to God for us, pleading for sinful and erring souls. Jansenism, particularly prevalent in France in the 16th and 17th centuries, overemphasized the wrath of God, the unworthiness of human nature and fear as a fundamental response to the divine.

Viewed in this context, the apparitions of the Sacred Heart of Jesus to St. Margaret Mary Alacoque manifest a need for a theological correction and a spiritual balance regarding popular perceptions of Christ. Jesus revealed to the saint His heart, burning with love for humanity. Pierced and crucified — offering salvation and mercy — Jesus’ heart longs for us to offer our love and devotion in return. If some distorted forms of spirituality focused only on God’s punishment, the Sacred Heart emphasized mercy. If many believers inordinately feared God, here divine love and joy were manifest. If Jesus had seemed distant and unapproachable before, the Sacred Heart beckons us to enter into the divine furnace of charity.

St. Margaret Mary described her experience of the Lord: “My divine Heart is so passionately fond of the human race and of you, in particular, that it cannot keep back the pent-up flames of its burning charity any longer. They must burst out through you and reveal my Heart to the world, so as to enrich mankind with my treasures.” Following this revelation, Jesus united her heart with His in a fusion of mystical love and joy.

As St. John reminds us, God is love (see 1 Jn 4), the One who empties himself out for others, desiring our eternal salvation, seeking out the lost and carrying the wandering sheep home. The whole Christ event is a mission of mercy, as the Son, in radical obedience to the Father, becomes incarnate in our flesh — preaching the Gospel of the Kingdom, healing the sick, forgiving the sinner, feeding the hungry and, ultimately, offering His life on the cross. Every word, action, gesture and attitude of Jesus manifests a perfect, pure and selfless love for each human person. If love means willing the good of the other, completely free of self-interest, we see the perfection of such charity in the burning heart of Christ.

Lest we think that such a love is naive, simplistic or easy, the Sacred Heart shines forth, crowned with thorns, pierced and bleeding. The crucifixion of Christ is the terrifying path through the valley of darkness and evil which God himself walks, embracing everything sinful, broken and dead that ensnares and destroys us. By remaining silent before His persecutors, praying for His killers, loving a dying thief and asking forgiveness for sinners, Jesus shows that the unconditional, infinite and divine love of His heart is the only force that can heal the world of its hatred, sin and rejection of God. By taking upon himself the totality of human evil committed by every person of every time, Christ refracts this overwhelming darkness into the light of the Resurrection.

Radical Act

In this radical act of redemption, the Lord serves like an aikido wrestling artist. Aikido is a form of martial arts in which the goal is to leave one’s opponent disarmed, unhurt and lying on the ground laughing! By absorbing and deflecting the aggressive negative energy of the attacker, the aikido wrestler disarms the other by turning violence into a gentle yet firm force that hurts no one, but stops the aggression. Is this not what Jesus did in His passion and death? He absorbed all the violence, evil, hatred and sin of the world into himself, letting it kill Him and seemingly destroy His vital force of love, healing and peace. But by taking in all of the darkness, Jesus conquered its power in one supreme offering of self to the Father on the altar of the cross. The death and resurrection of Christ is the gentle yet powerful absorption, deflection and transformation of violence into love, sin into grace, hatred into forgiveness and death into life. The triumph of the Sacred Heart is the ultimate victory of love.

In an address to Italian bishops, Cardinal Joseph Ratzinger once put it this way: “What Jesus preaches in the Sermon on the Mount, He now does; He does not offer violence against violence, as He might have done, but puts an end to violence by transforming it into love. The act of killing, of death, is changed into an act of love.”

Facing the endless and fearful violence of terrorism, mass shootings, abuse of all kinds and a profound disrespect for the sanctity of human life, our contemporary society will only find hope, healing and peace through the Sacred Heart of Jesus Christ.

What does devotion to the Sacred Heart consist of? How do we understand it today? Formal consecration, a daily offering, celebration of the Eucharist and reconciliation on consecutive First Fridays, displaying and honoring an image of the Sacred Heart all comprise some of the specific practices linked to this profound devotion.

Like any religious consecration, one made to the Sacred Heart is an extension of our baptismal commitment. In the waters of baptism, we put on Christ — anointed with the Holy Spirit to live as a new creation in the life of the Blessed Trinity — to embrace the goodness of the Gospel. Consecrating ourselves to the Sacred Heart is a personal and loving way to renew and live our baptismal vows. We acknowledge Jesus’ sovereignty in our lives, pledging our love back to Him who has so graciously and sacrificially loved us. Every First Friday, when my family verbally renewed our consecration, I was reminded of Jesus’ presence, protection and power in my life. That prayer inspired me to try to treat others as I would treat Christ himself. If you have not already done so, consider consecrating your marriage, family, home and life to the Sacred Heart in a formal way. It makes a big difference.

The daily offering is a simple prayer in which we give God our day: its prayer, work, joy and sufferings. This oblation of the heart renews our consecration and reminds us to live in holy mindfulness that what we do, say, value and embrace should be a worthy return to the Lord who has done so much for us. I remember praying the Morning Offering in grade school; this daily ritual reminded me that what I did in school, at home, on the playground, with family and classmates mattered to God — inspiring me to want to offer my very best.

Coming at a time when the faithful received the Eucharist infrequently, Jesus’ request that we confess our sins and receive Communion every First Friday points to the Eucharist and the sacraments as the fundamental way to encounter the love of the Lord. In the Eucharist, Jesus completely gives himself to us, literally entering into our bodies, souls and lives. We enter into the One that we eat and drink, deeply united to Christ. In the Sacrament of Reconciliation, we experience the mercy and forgiveness won for us on Calvary — we receive the tender embrace of the Lord and the healing power of the paschal mystery. Through these sacraments, Jesus draws us into His heart and allows us to experience in this life the love and joy of heaven. All of the riches of God’s inner life are manifest in the Heart of Christ and offered to us in the Mass and in confession.

In honoring and displaying images of the Sacred Heart, we invite others to experience Jesus’ love for themselves. The power of visuals is clear — I can still remember every artistic detail of that picture in my parents’ bedroom! We cannot contemplate such a holy and merciful image with indifference or ingratitude. One look at Jesus’ heart should melt us, convert us and inspire us to give our hearts in return.

Sacred Heart devotion is not magic or some automatic ticket to heaven; it is a sacred way for us to encounter the fullness of the Gospel, the good news of God’s saving love poured out for us in Jesus Christ. As we steadily progress in our knowledge and communion with the Lord, we will fall ever more deeply in love with Jesus and live out that transforming and redemptive relationship in every detail of our lives. This devotion unites our minds, hearts and wills in one great act of oblation — a total gift of the self to the One who has first offered himself completely to and for us.

Bishop Donald J. Hying is bishop of the Diocese of Madison, Wisconsin.

simplycatholic.com

NAVARRE BIBLE COMMENTARY (RSV)

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

From: Ezekiel 34:11-17

The Lord, the Shepherd of Israel
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[11] ”For thus says the Lord God: Behold, I, I myself will search for my sheep, and will seek them out. [12] As a shepherd seeks out his flock when some of his sheep” have been scattered abroad, so will I seek out my sheep; and I will rescue them from all places where they have been scattered on a day of clouds and thick darkness. [13] And I will bring them up from the peoples, and gather them from the countries, and will bring them into their own land; and I will feed them on the mountains of Israel, by the fountains, and in all the inhabited places of the country. [14] I will feed them with good pasture, and upon the mountain heights of Israel shall be their pasture; there they shall lie down in good grazing land, and on fat pasture they shall feed on the mountains of Israel. [15] I myself will be the shepherd of my sheep, and I will make them lie down, says the Lord God. [16] I will seek the lost, and I will bring back the strayed, and I will bind up the crippled, and I will strengthen the weak, and the fat and the strong I will watch over;” I will feed them in justice.

[17] ”As for you, my flock, thus says the Lord GOD: Behold, I judge between sheep and sheep, rams and he-goats.

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Commentary:

34:11-22. Ezekiel says that God has made himself a shepherd for his people (v. 11); he always looks out for them (vv. 12-16), neglecting none. This solicitude includes the practice of justice (vv. 17-22); in this new stage it becomes clearer that divine love and mercy are compatible with condemnation of the wicked (v. 20): in fact, love can never exclude justice. This beautiful oracle resounds in our Lord’s parable of the Good Shepherd who takes care of his sheep (ef. Jn 10:1-21), in what he says about the Father’s joy on finding the lost sheep (cf. Mt 18:12-14; Lk 15:4-7), and in things he has to say about the Last Judgment as reported by St Matthew (Mt 25:31-46). In a sermon on pastors, St Augustine comments: “He stands guard over us when we are awake and while we sleep. If an earthly flock is safe in the vigilant care of a human shepherd, how much more secure are we, who have God as our shepherd, not only because he desires to teach and help us, but because he is our creator. "As for you, my flock, thus says the Lord God: Behold, I judge between sheep and sheep, rams and he-goats" (Ezek 34:17). Why are he-goats to be found among God’s flock? Goats who will be sent to the left, and sheep that will be called to the right side of God, are to be found in the same fields and by the same streams; and He tends together those who will later be separated. The meek patience of sheep is an imitation of the patience of God. He will separate the flock later, sending some to the right and some to the left” ("Sermones", 47).

From: Romans 5:5b-11

Reconciliation Through Christ's Sacrifice, the Basis of our Hope
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[5] [Brethren,] hope does not disappoint us, because God's love has been poured into our hearts through the Holy Spirit who has been given to us. [6] While we were yet helpless, at the right time Christ died for the ungodly. [7] Why, one will hardly die for a righteous man—though perhaps for a good man one will dare even to die. [8] But God shows His love for us in that while we were yet sinners Christ died for us.

[9] Since, therefore, we are now justified by His blood, much more shall we be saved by Him from the wrath of God. [10] For, if while we were enemies we were reconciled to God by the death of His Son, much more, now that we are reconciled, shall we be saved by His life. [11] Not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received our reconciliation.

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Commentary:

5. The love which St. Paul speaks of here is, at one and the same time, God's love for us--manifested in His sending the Holy Spirit--and the love which God places in our soul to enable us to love Him. The Second Council of Orange, quoting St. Augustine, explains this as follows: "To love God is entirely a gift of God. He, without being loved, loves us and enabled us to love Him. We were loved when we were still displeasing to Him, so that we might be given something whereby we might please Him. So it is that the Spirit of the Father and the Son, whom we love with the Father and the son, pours charity into our hearts" (Second Council of Orange, "De Gratia", Canon 25; cf. St. Augustine, "In Ioann. Evang.", 102, 5).

6-11. The friendship which reigned in Paradise between God and man was followed by the enmity created by Adam's sin. By promising a future redeemer, God once more offered mankind His friendship. The scale of God's love for us can be seen in the "reconciliation" which the Apostle speaks about, which took place on the Cross, when Christ did away with this enmity, making our peace with God and reconciling us to Him (cf. Ephesians 2:15-16).

The petition in the Our Father, "Forgive us our trespasses as we forgive those that trespass against us", is an invitation to imitate the way God treats us, because by loving our enemies "there shines forth in us some likeness to God our Father, who, by the death of His Son, ransomed from everlasting perdition and reconciled to Himself the human race, which before was most unfriendly and hostile to Him" ("St. Pius V Catechism", IV, 14, 19).

From: Luke 15:3-7

The Lost Sheep
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[3] So He told them this parable: [4] "What man of you, having a hundred sheep, if he has lost one of them, does not leave the ninety-nine in the wilderness, and go after the one which is lost, until he finds it? [5] And when he has found it, he lays it on his shoulders, rejoicing. [6] And when he comes home he calls together his friends and his neighbors, saying to them, `Rejoice with me, for I have found my sheep which was lost.' [7] Just so, I tell you, there will be more joy in Heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance.

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Commentary:

1-32. Jesus' actions manifest God's mercy: He receives sinners in order to convert them. The scribes and Pharisees, who despised sinners, just cannot understand why Jesus acts like this; they grumble about Him; and Jesus uses the opportunity to tell these Mercy parables. "The Gospel writer who particularly treats of these themes in Christ's teaching is Luke, whose Gospel has earned the title of `the Gospel of mercy'" (John Paul II, "Dives In Misericordia", 3).

In this chapter St. Luke reports three of these parables in which Jesus describes the infinite, fatherly mercy of God and His joy at the conversion of the sinner.

The Gospel teaches that no one is excluded from forgiveness and that sinners can become beloved children of God if they repent and are converted. So much does God desire the conversion of sinners that each of these parables ends with a refrain, as it were, telling of the great joy in Heaven over sinner who repents.

5-6. Christian tradition, on the basis of this and other Gospel passages (cf. John 10:11), applies this parable to Christ, the Good Shepherd, who misses and then seeks out the lost sheep: the Word, by becoming man, seeks out mankind, which has strayed through sinning. Here is St. Gregory the Great's commentary: "He put the sheep on His shoulders because, on taking on human nature, He burdened Himself with our sins" ("In Evangelia Homiliae", II, 14).

The Second Vatican Council applies these verses of St. Luke to the way priests should approach their pastoral work: "They should be mindful that by their daily conduct and solicitude they display the reality of a truly priestly and pastoral ministry both to believers and unbelievers alike, to Catholics and non-Catholics; that they are bound to bear witness before all men of the truth and of the life, and as good shepherds seek after those too who, whilst having been baptized in the Catholic Church, have given up the practice of the Sacraments, or even fallen away from the faith" ("Lumen Gentium", 28). However, every member of the faithful should show this same kind of concern—expressed in a fraternal way--towards his brothers and sisters, towards everyone on the road to sanctification and salvation.

7. This does not mean that our Lord does not value the perseverance of the just: He is simply emphasizing the joy of God and the saints over the conversion of a sinner. This is clearly a call to repentance, to never doubt God's readiness to forgive. "Another fall, and what a fall!... Must you give up hope? No. Humble yourself and, through Mary, your Mother, have recourse to the merciful Love of Jesus. A "miserere", and lift up your heart! And now begin again" (St J. Escriva, "The Way", 711).

Source: Daily Word for Reflection—Navarre Bible Commentary

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Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 15
3.	And he spoke to them this parable, saying:	Et ait ad illos parabolam istam dicens :	ειπεν δε προς αυτους την παραβολην ταυτην λεγων
4.	What man of you that hath an hundred sheep: and if he shall lose one of them, doth he not leave the ninety-nine in the desert, and go after that which was lost, until he find it?	Quis ex vobis homo, qui habet centum oves, et si perdiderit unam ex illis, nonne dimittit nonaginta novem in deserto, et vadit ad illam quæ perierat, donec inveniat eam ?	τις ανθρωπος εξ υμων εχων εκατον προβατα και απολεσας εν εξ αυτων ου καταλειπει τα ενενηκοντα εννεα εν τη ερημω και πορευεται επι το απολωλος εως ευρη αυτο
5.	And when he hath found it, lay it upon his shoulders, rejoicing:	Et cum invenerit eam, imponit in humeros suos gaudens :	και ευρων επιτιθησιν επι τους ωμους εαυτου χαιρων
6.	And coming home, call together his friends and neighbours, saying to them: Rejoice with me, because I have found my sheep that was lost?	et veniens domum convocat amicos et vicinos, dicens illis : Congratulamini mihi, quia inveni ovem meam, quæ perierat.	και ελθων εις τον οικον συγκαλει τους φιλους και τους γειτονας λεγων αυτοις συγχαρητε μοι οτι ευρον το προβατον μου το απολωλος
7.	I say to you, that even so there shall be joy in heaven upon one sinner that doth penance, more than upon ninety-nine just who need not penance.	Dico vobis quod ita gaudium erit in cælo super uno peccatore pœnitentiam agente, quam super nonaginta novem justis, qui non indigent pœnitentia.	λεγω υμιν οτι ουτως χαρα εσται εν τω ουρανω επι ενι αμαρτωλω μετανοουντι η επι ενενηκοντα εννεα δικαιοις οιτινες ου χρειαν εχουσιν μετανοιας

Readings at Mass

I will look after my flock myself and keep all of it in view

Now we have been reconciled by the death of his Son, surely we may count on being saved by the life of his Son

There will be rejoicing in heaven over one repentant sinner

The Creed in Slow Motion

Catena Aurea by St. Thomas Aguinas

Catena Aurea by St. Thomas Aguinas

CHAP. 15

Understanding the Devotion to the Sacred Heart of Jesus and What it Means

Radical Act