Catholic Caucus: Daily Mass Readings 13-September-2022

Universalis/Jerusalem Bible ^

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September 13, 2022

Saint John Chrysostom, Bishop, Doctor
on Tuesday of week 24 in Ordinary Time



St. John Chrysostom Byzantine Catholic Church,
Pittsburgh, Pennsylvania

Readings at Mass

Liturgical Colour: White. Year: C(II).

Readings for the feria

Readings for the memorial

These are the readings for the feria

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First reading

1 Corinthians 12:12-14,27-31 ©

You together are Christ's body: each of you a different part

Just as a human body, though it is made up of many parts, is a single unit because all these parts, though many, make one body, so it is with Christ. In the one Spirit we were all baptised, Jews as well as Greeks, slaves as well as citizens, and one Spirit was given to us all to drink.

  Nor is the body to be identified with any one of its many parts. Now you together are Christ’s body; but each of you is a different part of it. In the Church, God has given the first place to apostles, the second to prophets, the third to teachers; after them, miracles, and after them the gift of healing; helpers, good leaders, those with many languages. Are all of them apostles, or all of them prophets, or all of them teachers? Do they all have the gift of miracles, or all have the gift of healing? Do all speak strange languages, and all interpret them? Be ambitious for the higher gifts.

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Responsorial Psalm	Psalm 99(100) ©

We are his people, the sheep of his flock.

Cry out with joy to the Lord, all the earth.

  Serve the Lord with gladness.

  Come before him, singing for joy.

We are his people, the sheep of his flock.

Know that he, the Lord, is God.

  He made us, we belong to him,

  we are his people, the sheep of his flock.

We are his people, the sheep of his flock.

Go within his gates, giving thanks.

  Enter his courts with songs of praise.

  Give thanks to him and bless his name.

We are his people, the sheep of his flock.

Indeed, how good is the Lord,

  eternal his merciful love.

  He is faithful from age to age.

We are his people, the sheep of his flock.

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Gospel Acclamation	cf.2Tim1:10

Alleluia, alleluia!

Our Saviour Jesus Christ abolished death

and he has proclaimed life through the Good News.

Alleluia!

Or:	Lk7:16

Alleluia, alleluia!

A great prophet has appeared among us;

God has visited his people.

Alleluia!

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Gospel	Luke 7:11-17 ©

The only son of his mother, and she a widow

Jesus went to a town called Nain, accompanied by his disciples and a great number of people. When he was near the gate of the town it happened that a dead man was being carried out for burial, the only son of his mother, and she was a widow. And a considerable number of the townspeople were with her. When the Lord saw her he felt sorry for her. ‘Do not cry’ he said. Then he went up and put his hand on the bier and the bearers stood still, and he said, ‘Young man, I tell you to get up.’ And the dead man sat up and began to talk, and Jesus gave him to his mother. Everyone was filled with awe and praised God saying, ‘A great prophet has appeared among us; God has visited his people.’ And this opinion of him spread throughout Judaea and all over the countryside.

Continue

These are the readings for the memorial

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First reading

Ephesians 4:1-7,11-13 ©

We are all to come to unity, fully mature in the knowledge of the Son of God

I, the prisoner in the Lord, implore you to lead a life worthy of your vocation. Bear with one another charitably, in complete selflessness, gentleness and patience. Do all you can to preserve the unity of the Spirit by the peace that binds you together. There is one Body, one Spirit, just as you were all called into one and the same hope when you were called. There is one Lord, one faith, one baptism, and one God who is Father of all, over all, through all and within all.

  Each one of us, however, has been given his own share of grace, given as Christ allotted it. To some, his gift was that they should be apostles; to some, prophets; to some, evangelists; to some, pastors and teachers; so that the saints together make a unity in the work of service, building up the body of Christ. In this way we are all to come to unity in our faith and in our knowledge of the Son of God, until we become the perfect Man, fully mature with the fullness of Christ himself.

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Responsorial Psalm

Psalm 39(40):2,4,7-11 ©

Here I am, Lord! I come to do your will.

I waited, I waited for the Lord

  and he stooped down to me;

  he heard my cry.

Here I am, Lord! I come to do your will.

He put a new song into my mouth,

  praise of our God.

Many shall see and fear

  and shall trust in the Lord.

Here I am, Lord! I come to do your will.

You do not ask for sacrifice and offerings,

  but an open ear.

You do not ask for holocaust and victim.

  Instead, here am I.

Here I am, Lord! I come to do your will.

In the scroll of the book it stands written

  that I should do your will.

My God, I delight in your law

  in the depth of my heart.

Here I am, Lord! I come to do your will.

Your justice I have proclaimed

  in the great assembly.

My lips I have not sealed;

  you know it, O Lord.

Here I am, Lord! I come to do your will.

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Gospel Acclamation

Alleluia, alleluia!

The seed is the word of God, Christ the sower;

whoever finds this seed will remain for ever.

Alleluia!

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Gospel

Mark 4:1-10,13-20 ©

The parable of the sower

Jesus began to teach by the lakeside, but such a huge crowd gathered round him that he got into a boat on the lake and sat there. The people were all along the shore, at the water’s edge. He taught them many things in parables, and in the course of his teaching he said to them, ‘Listen! Imagine a sower going out to sow. Now it happened that, as he sowed, some of the seed fell on the edge of the path, and the birds came and ate it up. Some seed fell on rocky ground where it found little soil and sprang up straightaway, because there was no depth of earth; and when the sun came up it was scorched and, not having any roots, it withered away. Some seed fell into thorns, and the thorns grew up and choked it, and it produced no crop. And some seeds fell into rich soil and, growing tall and strong, produced crop; and yielded thirty, sixty, even a hundredfold.’ And he said, ‘Listen, anyone who has ears to hear!’

  When he was alone, the Twelve, together with the others who formed his company, asked what the parables meant.

  He said to them, ‘Do you not understand this parable? Then how will you understand any of the parables? What the sower is sowing is the word. Those on the edge of the path where the word is sown are people who have no sooner heard it than Satan comes and carries away the word that was sown in them. Similarly, those who receive the seed on patches of rock are people who, when first they hear the word, welcome it at once with joy. But they have no root in them, they do not last; should some trial come, or some persecution on account of the word, they fall away at once. Then there are others who receive the seed in thorns. These have heard the word, but the worries of this world, the lure of riches and all the other passions come in to choke the word, and so it produces nothing. And there are those who have received the seed in rich soil: they hear the word and accept it and yield a harvest, thirty and sixty and a hundredfold.’

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.

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For your reading, reflection, faith-sharing, comments, questions, discussion.

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KEYWORDS: catholic; lk7; ordinarytime; prayer;

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Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 7
11.	And it came to pass afterwards, that he went into a city that is called Naim; and there went with him his disciples, and a great multitude.	Et factum est : deinceps ibat in civitatem quæ vocatur Naim : et ibant cum eo discipuli ejus et turba copiosa.	και εγενετο εν τω εξης επορευετο εις πολιν καλουμενην ναιν και συνεπορευοντο αυτω οι μαθηται αυτου ικανοι και οχλος πολυς
12.	And when he came nigh to the gate of the city, behold a dead man was carried out, the only son of his mother; and she was a widow: and a great multitude of the city was with her.	Cum autem appropinquaret portæ civitatis, ecce defunctus efferebatur filius unicus matris suæ : et hæc vidua erat : et turba civitatis multa cum illa.	ως δε ηγγισεν τη πυλη της πολεως και ιδου εξεκομιζετο τεθνηκως υιος μονογενης τη μητρι αυτου και αυτη [ην] χηρα και οχλος της πολεως ικανος συν αυτη
13.	Whom when the Lord had seen, being moved with mercy towards her, he said to her: Weep not.	Quam cum vidisset Dominus, misericordia motus super eam, dixit illi : Noli flere.	και ιδων αυτην ο κυριος εσπλαγχνισθη επ αυτη και ειπεν αυτη μη κλαιε
14.	And he came near and touched the bier. And they that carried it, stood still. And he said: Young man, I say to thee, arise.	Et accessit, et tetigit loculum. (Hi autem qui portabant, steterunt.) Et ait : Adolescens, tibi dico, surge.	και προσελθων ηψατο της σορου οι δε βασταζοντες εστησαν και ειπεν νεανισκε σοι λεγω εγερθητι
15.	And he that was dead, sat up, and began to speak. And he gave him to his mother.	Et resedit qui erat mortuus, et cœpit loqui. Et dedit illum matri suæ.	και ανεκαθισεν ο νεκρος και ηρξατο λαλειν και εδωκεν αυτον τη μητρι αυτου
16.	And there came a fear on them all: and they glorified God, saying: A great prophet is risen up among us: and, God hath visited his people.	Accepit autem omnes timor : et magnificabant Deum, dicentes : Quia propheta magnus surrexit in nobis : et quia Deus visitavit plebem suam.	ελαβεν δε φοβος παντας και εδοξαζον τον θεον λεγοντες οτι προφητης μεγας εγηγερται εν ημιν και οτι επεσκεψατο ο θεος τον λαον αυτου
17.	And this rumour of him went forth throughout all Judea, and throughout all the country round about.	Et exiit hic sermo in universam Judæam de eo, et in omnem circa regionem.	και εξηλθεν ο λογος ουτος εν ολη τη ιουδαια περι αυτου και εν παση τη περιχωρω

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Catena Aurea by St. Thomas Aguinas

7:11–17

11. And it came to pass the day after, that he went into a city called Nain; and many of his disciples went with him, and much people.

12. Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow: and much people of the city was with her.

13. And when the Lord saw her, he had compassion on her, and said unto her, Weep not.

14. And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise.

15. And he that was dead sat up, and began to speak. And he delivered him to his mother.

16. And there came a fear on all: and they glorified God, saying, That a great prophet is risen up among us; and, That God hath visited his people.

17. And this rumour of him went forth throughout all Judæa, and throughout all the region round about.

CYRIL OF ALEXANDRIA. The Lord joins one miracle upon another. In the Former instance He came indeed when called for, but in this He came self-invited; as it is said, And it came to pass the day after that he went into a city called Nain.

BEDE. Nain is a city of Galilee, within two miles of mount Tabor. But by the divine counsel there were large multitudes accompanying the Lord, that there might be many witnesses of so great a miracle. Hence it follows, And his disciples went with him, and much people.

GREGORY OF NYSSA. (Tract. de Anima et Res. Post med.) Now the proof of the resurrection we learn not so much from the words as from the works of our Saviour, who, beginning His miracles with the less wonderful, reconciled our faith to far greater. First indeed in the grievous sickness of the centurion’s servant, He verged upon the power of resurrection; afterwards with a higher power he led men to the belief in a resurrection, when He raised the widow’s son, who was carried out to be buried; as it is said, Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother.

TITUS BOSTRENSIS. But some one will say of the centurion’s servant, that he was not going to die. That such an one might restrain his rash tongue, the Evangelist explains that the young man whom Christ came upon was already dead, the only son of a widow. For it follows, And she was a widow, and much people of the city was. with her.

GREGORY OF NYSSA. (de hom. Opif. c. 25.) He has told us the sum of misery in a few words. The mother was a widow, and had no further hope of having children, she had no one upon whom she might look in the place of him that was dead. To him alone she had given suck, he alone made her home cheerful. All that is sweet and precious to a mother, was he alone to her.

CYRIL OF ALEXANDRIA. These were sufferings to excite compassion, and which might well affect to mourning and tears, as it follows, And when the Lord saw her, he had compassion on her, saying, Weep not.

BEDE. As if He said, Cease to weep for one as dead, whom you shall soon see rise again alive.

CHRYSOSTOM. (Tit. Bost.) But when He bids us cease from weeping Who consoles the sorrowful, He tells us to receive consolation from those who are now dead, hoping for their resurrection. But life meeting death stops the bier, as it follows, And he came.

CYRIL OF ALEXANDRIA. He performs the miracle not only in word, but also touches the bier, to the end that you might know that the sacred body of Christ is powerful to the saving of man. For it is the body of Life and the flesh of the Omnipotent Word, whose power it possesses. For as iron applied to fire does the work of fire, so the flesh, when it is united to the Word, which quickens all things, becomes itself also quickening, and the banisher of death.

TITUS BOSTRENSIS. (non occ.) But the Saviour is not like to Elias mourning over the son of the widow of Sarepta, (1 Kings 17) nor as Elisha who laid his own body upon the body of the dead, (2 Kings 4) nor as Peter who prayed for Tabitha, (Acts 9:40) but is none other than He who calls those things which be not, as though they were, who can speak to the dead as to the living, (Rom. 4:17) as it follows, And he said, Young man

GREGORY OF NYSSA. (ubi sup.) When He said, Young man, He signified that he was in the flower of his age, just ripening into manhood, who but a little while before was the sight of his mother’s eyes, just entering upon the time of marriage, the scion of her race, the branch of succession, the staff of her old age.

TITUS BOSTRENSIS. But straightway he arose to whom the command was made. For the Divine power is irresistible; there is no delay, no urgency of prayer, as it follows, And he that was dead sat up, and began to speak, and he gave him to his mother. These are the signs. of a true resurrection, for the lifeless body cannot speak, nor would the mother have carried back to her house her dead and lifeless son.

BEDE. But well does the Evangelist testify that the Lord is first moved with compassion for the mother, and then raises her son, that in the one case He might set before us for our imitation an example of piety, in the other He might build up our belief in His wonderful power. Hence it follows. And there came a fear upon all, and they glorified God, &c.

CYRIL OF ALEXANDRIA. This was a great thing in an insensible and ungrateful people. For in a short time afterward they would neither esteem Him as a prophet, nor allow that He did aught for the public good. But none of those that dwelt in Judæa were ignorant of this miracle, as it follows, And this rumour of him went forth throughout all Judæa.

MAXIMUS. (non occ.) But it is worthy of remark, that seven resurrections are related before our Lord’s, of which the first was that of the son of the widow of Sarepta, (1 Kings 17) the second of the Shunamite’s son, (2 Kings 4) the third which was caused by the remains of Elisha, (2 Kings 13) the fourth which took place at Nain, as is here related, the fifth of the ruler of the Synagogue’s daughter, (Mark 5) the sixth of Lazarus, (John 11) the seventh at Christ’s passion, for many bodies of the saints arose. (Mat. 27.) The eighth is that of Christ, who being free from death remained beyond for a sign that the general resurrection which is to come in the eighth age shall not be dissolved by death, but shall abide never to pass away.

BEDE. But the dead man who was carried without the gate of the city in the sight of many, signifies a man rendered senseless by the deadening power of mortal sin, and no longer concealing his soul’s death within the folds of his heart, but proclaiming it to the knowledge of the world, through the evidence of words or deeds as through the gate of the city. For the gate of the city, I suppose, is some one of the bodily senses. And he is well said to be the only son of his mother, for there is one mother composed of many individuals, the Church, but every soul that remembers that it is redeemed by the death of the Lord, knows the Church to be a widow.

AMBROSE. For this widow surrounded by a great multitude of people seems to be more than the woman who was thought worthy by her tears to obtain the resurrection of her only son, because the Church recalls the younger people from the funeral procession to life by the contemplation of her tears, who is forbid to weep for him to whom resurrection was promised.

BEDE. Or the dogma of Novatus is crushedb, who endeavouring to do away with the purifying of the penitent, denies that the mother Church, weeping for the spiritual extinction of her sons, ought to be consoled by the hope of their restoration to life.

AMBROSE. This dead man was borne on the bier by the four material elements to the grave, but there was a hope of his rising again because he was borne on wood, which though before it did not benefit us, yet after Christ had touched it, began to profit unto life, that it might be a sign that salvation was to be extended to the people by the wood of the cross. For we lie lifeless on the bier when either the fire of immoderate desire bursts forth, or the cold moisture breaks out, and through the sluggish state of our earthly body the vigour of our minds waxes dull.

BEDE. Or the coffin on which the dead is carried is the ill at ease conscience of a desperate sinner. But they who carry him to be buried are either unclean desires, or the allurements of companions, who stood when our Lord touched the bier, because the conscience, when touched by dread of the judgment from on high, often checking its carnal lusts, and those who unjustly praise, returns to itself, and answers its Saviour’s call to life.

AMBROSE. If then thy sin is so heavy that by thy penitential tears thou canst not thyself wash it out, let the mother Church weep for thee, the multitude standing by; soon shalt thou rise from the dead and begin to speak the words of life; they all shall fear, (for by the example of one all are corrected;) they shall also praise God who has given us such great remedies for escaping death.

BEDE. But God has visited His people not only by the one incarnation of His Word, but by ever sending It into our hearts.

THEOPHYLACT. By the widow also you may understand a soul that has lost her husband in the divine word. Her son is the understanding, which is carried out beyond the city of the living. Its coffin is the body, which some indeed have called the tomb. But the Lord touching him raises him up, causing him to become young, and rising from sin he begins to speak and teach others. For before he would not have been believed.

Catena Aurea Luke 7

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Miracle at Nain

Mario Minniti

1620

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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.

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Catena Aurea by St. Thomas Aguinas

Mark CHAP. 4

4:1–20

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.

Catena Aurea Mark 4

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The Parable of the Sower

Abel Grimmer (c. 1570 - c. 1619)

The Bowes Museum

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St. John Chrysostom

September 13

“If the Lord should give you power to raise the dead, He would give much less than He does when he bestows suffering. By miracles you would make yourself debtor to Him, while by suffering He may become debtor to you. And even if sufferings had no other reward than being able to bear something for that God who loves you, is not this a great reward and a sufficient remuneration? Whoever loves, understands what I say.” -St. John Chrysostom

Born in Antioch, c. 347, Saint John Chrysostom (Golden-mouthed) was perhaps the greatest preacher in the history of the Church, thus the name given him, and the most prominent Greek father of the Church.

He grew up in Antioch, received an excellent classical Greek education, and upon meeting the holy bishop Meletus, he decided to devote his time to the study of religious works and the Sacred Scriptures. He received Baptism after three years of study and set out for the desert to live the ascetic life of a hermit.

His extreme mortifications left him in fragile health, and he thus returned to Antioch after two years of recovery, and devoted himself to studying for the priesthood. He was ordained in 386 and served in the Cathedral of Antioch for 12 years, winning widespread fame for his sublime preaching.

In 398 he was forcefully appointed Patriarch of Constantinople, and fast became very popular with his flock through his example of preaching and courage in front of the imperial power, whose corruption and decadence he never shirked from criticizing in public.

This attitude naturally made an enemy of the empress, Eudoxia as well as Theophilus, bishop of Alexandria, who had him condemned on false charges in 403. He was exiled to Armenia where he continued to be a great presence in the Church of the East through his many letters. He was exiled from Armenia to an isolated place along the Black Sea. He died during the journey in 407 in Pontus, his ill health unable to endure its rigors.

In 438 the Emperor Theodosius II of Constantinople had John’s body returned to Constantinople, and did penance for the sins of his mother Eudoxia.

Chrysostom's many writings, especially homilies and commentaries on the Gospels, are still extant and have exerted great influence over the centuries.

“When you are before the altar where Christ reposes, you ought no longer to think that you are amongst men; but believe that there are troops of angels and archangels standing by you, and trembling with respect before the sovereign Master of Heaven and earth. Therefore, when you are in church, be there in silence, fear, and veneration.” - St. John Chrysostom

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catholicnewsagency.com

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Saint John Chrysostom of Antioch

Hagia Sophia, Constantinople

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NAVARRE BIBLE COMMENTARY (RSV)

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

From: 1 Corinthians 12:12-14, 27-31

Unity and Variety in the Mystical Body of Christ
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[12] For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. [13] For by one Spirit we were all baptized into one body--Jews or Greeks, slaves or free--and all were made to drink of one Spirit. [14] For the body does not consist of one member but of many. [15] If the foot should say, "Because I am not a hand, I do not belong to the body," that would not make it any less a part of the body. [16] And if the ear should say, "Because I am not an eye, I do not belong to the body," that would not make it any less a part of the body. [17] If the whole body were an eye, where would be the hearing? If the whole body were an ear, where would be the sense of smell? [18] But as it is, God arranged the organs in the body, each one of them, as he chose. [19] If all were a single organ, where would the body be? [20] As it is, there are many parts, yet one body. [21] The eye cannot say to the hand, "I have no need of you," nor again the head to the feet, "I have no need of you." [22] On the contrary, the parts of the body which seem to be weaker are indispensable, [23] and those parts of the body which we think less honorable we invest with the greater honor, and our unpresentable parts are treated with greater modesty, [24] which our more presentable parts do not require.

But God has so composed the body, giving the greater honor to the inferior part, [25] that there may be no discord in the body, but that the members may have the same care for one another. [26] If one member suffers, all suffer together; if one member is honored, all rejoice together. [27] Now you are the body of Christ and individually members of it. [28] And God has appointed in the church first apostles, second prophets, third teachers, then workers of miracles, then healers, helpers, administrators, speakers in various kinds of tongues. [29] Are all apostles? Are all prophets? Are all teachers? Do all work miracles? [30] Do all possess gifts of healing? Do all speak with tongues? Do all interpret? [31] But earnestly desire the higher gifts. And I will show you a still more excellent way.

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Commentary:

12-13. In Greek and Latin literature, society is often compared to a body: even today we talk of "corporations", a term which conveys the idea that all the citizens of a particular city are responsible for the common good. St Paul, starting with this metaphor, adds two important features: 1) he identifies the Church with Christ: "so it is with Christ" (v. 12); and 2) he says that the Holy Spirit is its life-principle: "by one Spirit we were all baptized . . ., and all made to drink of the Spirit" (v. 13). The Magisterium summarizes this teaching by defining the Church as the "mystical body of Christ", an expression which "is derived from and is, as it were, the fair flower of the repeated teaching of Sacred Scripture and the holy Fathers" (Pius XII, "Mystici Corporis").

"So it is with Christ": "One would have expected him to say, so it is with the Church, but he does not say that [. . .]. For, just as the body and the head are one man, so too Christ and the Church are one, and therefore instead of 'the Church' he says 'Christ"' (Chrysostom, "Hom. on 1 Cor", 30, "ad loc."). This identification of the Church with Christ is much more then a mere metaphor; it makes the Church a society which is radically different from any other society: "The complete Christ is made up of the head and the body, as I am sure you know well. The head is our Savior himself, who suffered under Pontius Pilate and now, after rising from the dead, is seated at the right hand of the Father. And his body is the Church. Not this or that church, but the Church which is to be found all over the world. Nor is it only that which exists among us today, for also belonging to it are those who lived before us and those who will live in the future, right up to the end of the world. All this Church, made up of the assembly of the faithful--for all the faithful are members of Christ--has Christ as its head, governing his body from heaven. And although this head is located out of sight of the body, he is, however, joined to it by love" (St Augustine, "Enarrationes In Psalmos", 56, 1).

The Church's remarkable unity derives from the Holy Spirit who not only assembles the faithful into a society but also imbues and vivifies its members, exercising the same function as the soul does in a physical body: "In order that we might be unceasingly renewed in him (cf. Eph 4:23), he has shared with us his Spirit who, being one and the same in head and members, gives life to, unifies and moves the whole body. Consequently, his work could be compared by the Fathers to the function that the principle of life, the soul, fulfills in the human body" (Vatican II, "Lumen Gentium", 7).

"All were made to drink of one Spirit": given that the Apostle says this immediately after mentioning Baptism, he seems to be referring to a further outpouring of the Spirit, possibly in the sacrament of Confirmation. It is not uncommon for Sacred Scripture to compare the outpouring of the Spirit to drink, indicating that the effects of his presence are to revive the parched soul; in the Old Testament the coming of the Holy Spirit is already compared to dew, rain etc.; and St John repeats what our Lord said about "living water" (Jn 7:38; cf. 4:13-14).

Together with the sacraments of Christian initiation, the Eucharist plays a special role in building up the unity of the body of Christ. "Really sharing in the body of the Lord in the breaking of the eucharistic bread, we are taken up into communion with him and with one another. 'Because the bread is one, we, who are many, are one body, for we all partake of the one bread' (1 Cor 10:17). In this way all of us are made members of his body (cf. 1 Cor 12:27), 'and individual members of one another' (Rom 12:5)" ("Lumen Gentium", 7).

14-27. The unity of the mystical body, which derives from a single life- principle, the Holy Spirit, and tends towards a common same goal, that is, the building up of the Church, means that all its members, whatever their position, have the same basic dignity and the same importance. St Paul develops this thinking by a very effective literary device: he personifies the members of the human body and imagines the nobler members looking down on the lesser ones (vv. 21-24). This serves to reaffirm the truth of v. 25: "that the members may have the same care for one another". The responsibility of each Christian derives from the very essence of the vocation he or she receives at Baptism and Confirmation: "In the Church there is a diversity of ministries," [St. Josemaria Escriva explains, "but there is only one aim—the sanctification of men. And in this task all Christians participate in some way, through the character imprinted by the sacraments of Baptism and Confirmation. We must all feel responsible for the mission of the Church, which is the mission of Christ. He who does not have zeal for the salvation of souls, he who does not strive with all his strength to make the name and the teaching of Christ known and loved, will not understand the apostolicity of the Church.

"A passive Christian has failed to understand what Christ wants from all of us. A Christian who 'goes his own way', unconcerned about the salvation of others, does not love with the heart of Jesus. Apostolate is not a mission exclusive to the hierarchy, or to priests and religious. The Lord calls all of us to be, by our example and word, instruments of the stream of grace which springs up to eternal life" ("In Love with the Church", 15).

28-30. St Paul concludes this description of the different parts of the body by applying it to the Church, where variety of functions does not detract from unity. It would be a serious mistake not to recognize in the visible structure of the Church, which is so multifaceted, the fact that the Church founded by Christ is "one", visible at the same time as it is spiritual. The Second Vatican Council puts this very clearly: "But the society structured with hierarchical organs and the mystical body of Christ, the visible society and the spiritual community, the earthly Church and the Church endowed with heavenly riches, are not to be thought of as two realities. On the contrary, they form one complex reality which comes together from a human element and a divine element. For this reason the Church is compared, not without significance, to the mystery of the incarnate Word. As the assumed nature, inseparably united to Him, serves the divine Word as a living organ of salvation, so, in a somewhat similar way, does the social structure of the Church serve the Spirit of Christ who vivifies it, in the building up of the body (cf. Eph 4:15)" "Lumen Gentium", 8).

The Church is this way because that is the will of its founder, Jesus Christ: "The Church is by divine will a hierarchical institution. The Second Vatican Council describes it as a 'society structured with hierarchical organs' ("Lumen Gentium", 8) in which 'ministers are invested with a sacred power' ("ibid., 18). The hierarchy is not only compatible with freedom: it is at the service of the freedom of the children of God (cf. Rom 8:21). [...] 'Hierarchy' means holy government and sacred order. In no way does it imply a merely human arbitrary order or a subhuman despotism. Our Lord established in the Church a hierarchical order which should not degenerate into tyranny, because authority is as much a call to serve as is obedience.

"In the Church there is equality, because once baptized we are all equal, all children of the same God, our Father. There is no difference as Christians between the Pope and someone who has just joined the Church. But this radical equality does not mean that we can change the constitution of the Church in those things that were established by Christ. By expressed divine will there are different functions which imply different capacities, an indelible 'character' conferred on the sacred ministers by the sacrament of Order. At the summit of this order is Peter's successors and with him, and under him, all the bishops with the triple mission of sanctifying, governing and teaching" (St J. Escriva, "In Love with the Church", 30).

31. "Earnestly desire the higher gifts": according to some Greek manuscripts this can be translated "earnestly seek the greater gifts". St Paul is encouraging his Christians to put greater value on those gifts of the Holy Spirit which contribute most to the goal of the Church than on those which are spectacular. He probably has in mind the teaching he will develop (chap. 14) about the superiority of graces and charisms to do with teaching and catechesis.

"A still more excellent way": this undoubtedly refers to charity, which he goes on to describe and praise (chap. 13). Therefore, what is called his "hymn to charity" is not a digression, much less a later addition, but an outpouring of the Apostle's soul, which perfectly explains why charity is the greatest of all gifts, a sure route to holiness and salvation, and the identifying mark of the Christian: "the first and most necessary gift is charity, by which we love God above all things and our neighbor because of Him [...]. This is because love, as the bond of perfection and fullness of the law (cf. Col 3:14, Rom 13:10), governs, gives meaning to, and perfects all the means of sanctification. Hence the true disciple of Christ is marked by love both of God and of his neighbor" (Vatican II, "Lumen Gentium", 42).

[fidelis]

From: Luke 7:11-17

The Son of the Widow in Nain Restored to Life
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[11] Soon afterwards He (Jesus) went to a city called Nain, and His disciples and a great crowd went with Him. [12] As He drew near to the gate of the city, behold, a man who had died was being carried out, the only son of his mother, and she was a widow; and a large crowd from the city was with her. [13] And when the Lord saw her, He had compassion on her and said to her, "Do not weep." [14] And He came and touched the bier, and the bearers stood still. And He said, "Young man, I say to you, arise." [15] And the dead man sat up, and began to speak. And He gave him to his mother. [16] Fear seized them all; and they glorified God, saying, "A great prophet has arisen among us!" and "God has visited His people!" [17] And this report concerning Him spread through the whole of Judea and all the surrounding country.

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Commentary:

11-17. "Jesus crosses paths again with a crowd of people. He could have passed by or waited until they called Him. But He didn't. He took the initiative, because He was moved by a widow's sorrow. She had just lost all she had, her son.

"The evangelist explains that Jesus was moved. Perhaps He even showed signs of it, as when Lazarus died. Christ was not, and is not, insensitive to the suffering that stems from love. He is pained at seeing children separated from their parents. He overcomes death so as to give life, to reunite those who love one another. But at the same time, He requires that we first admit the pre-eminence of divine love, which alone can inspire genuine Christian living.

"Christ knows He is surrounded by a crowd which will be awed by the miracle and will tell the story all over the countryside. But He does not act artificially, merely to create an effect. Quite simply He is touched by that woman's suffering and cannot but console her. So He goes up to her and says, `Do not weep.' It is like saying, `I don't want to see you crying; I have come on earth to bring joy and peace.' And then comes the miracle, the sign of the power of Christ who is God. But first came His compassion, an evident sign of the tenderness of the heart of Christ the man" (St J. Escriva, "Christ Is Passing By", 166).

15. This mother's joy on being given back her son reminds us of the joy of our Mother the Church when her sinful children return to the life of grace. "The widowed mother rejoiced at the raising of that young man," St. Augustine comments. "Our Mother the Church rejoices every day when people are raised again in spirit. The young man had been dead physically; the latter, dead spiritually. The young man's death was mourned visibly; the death of the latter was invisible and unmourned. He seeks them out Who knew them to be dead; only He can bring them back to life" ("Sermon", 98, 2).

Source: Daily Word for Reflection—Navarre Bible Commentary

[fidelis]

“Helping a person in need is good in itself. But the degree of goodness is hugely affected by the attitude with which it is done. If you show resentment because you are helping the person out of a reluctant sense of duty, then the person may recieve your help but may feel awkward and embarrassed. This is because he will feel beholden to you. If,on the other hand, you help the person in a spirit of joy, then the help will be received joyfully. The person will feel neither demeaned nor humiliated by your help, but rather will feel glad to have caused you pleasure by receiving your help. And joy is the appropriate attitude with which to help others because acts of generosity are a source of blessing to the giver as well as the receiver.”
― St. John Chrysostom

[fidelis]

However much we are stretched by our trials, by so much do our consolations increase, giving us firmer hopes for the future. For now everything is flowing along well for us, and we are sailing with four winds. Who could have foreseen this? Who could have foretold? Reefs and shoals, whirlpools and hurricanes all threaten shipwreck—a moonless night, darkest gloom, precipices and crags. And yet through all this we are settled, sailing on such seas that we are no worse off than a ship rocking in a harbor.
Taking all these things into account, therefore, most beloved by God, be lifted up above these tumults and billowing waves. Do not give yourself over to the tyranny of despair, but conquer the storm with reason. You can do it, for the surging sea is not stronger than your ability to master it.
Therefore, in reflecting on these things, scatter the cloud of despondency. Consider this: that the pleasant and sorrowful things of this present life are altogether passing away. If the gate is narrow and the way is hemmed in, still it is a way.
And now, escaping from the earth, and especially from the bond of the flesh, open the wings of your wisdom, not letting it be submerged by shadows and smoke, nor drawn down earthward. Meditating upon these things within yourself, most beloved by God, throw off this heavy burden of despondency.
—Saint John Chrysostom