Catholic Caucus: Daily Mass Readings 2-October-2022;

Catena Aurea by St. Thomas Aguinas

Luke CHAP. 17

17:5–6

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

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

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

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

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

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

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

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

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

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

17:7–10

7. But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat?

8. And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink?

9. Doth he thank that servant because he did the things that were commanded him? I trow not.

10. So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.

THEOPHYLACT. Because faith makes its possessor a keeper of God’s commandments, and adorns him with wonderful works; it would seem from thence that a man might thereby fall into the sin of pride. Our Lord therefore forewarned His Apostles by a fit example, not to boast themselves in their virtues, saying, But which of you having a servant plowing, &c.

AUGUSTINE. (de Quæst. Ev. l. 2. qu. 39.) Or else; To the many who understand not this faith in the truth already present, our Lord might seem not to have answered the petitions of His disciples. And there appears a difficulty in the connexion here, unless we suppose He meant the change from faith to faith, from that faith, namely, by which we serve God, to that whereby we enjoy Him. For then will our faith be increased when we first believe the word preached, next the reality present. But that joyful contemplation possesseth perfect peace, which is given unto us in the everlasting kingdom of God. And that perfect peace is the reward of those righteous labours, which are performed in the administration of the Church. Be then the servant in the field ploughing, or feeding, that is, in this life either following his worldly business, or serving foolish men, as it were cattle, he must after his labours return home, that is, be united to the Church.

BEDE. Or the servant departs from the field when giving up for a time his work of preaching, the teacher retires into his own conscience, pondering his own words or deeds within himself. To whom our Lord does not at once say, Go from this mortal life, and sit down to meat, that is, refresh thyself in the everlasting resting-place of a blessed life.

AMBROSE. For we know that no one sits down before he has first passed over. Moses indeed also passed over, that he might see a great sight. Since then thou not only sayest to thy servant, Sit down to meat, but requirest from him another service, so in this life the Lord does not put up with the performance of one work and labour, because as long as we live we ought always to work. Therefore it follows, And will not rather say, Make ready wherewith I may sup.

BEDE. He bids make ready wherewith he may sup, that is, after the labours of public discourse, He bids him humble himself in self-examination. With such a supper our Lord desires to be fed. But to gird one’s self is to collect the mind which has been enfolded in the base coil of fluctuating thoughts, whereby its steps in the cause of good works are wont to be entangled. For he who girds up his garments does so, that in walking he may not be tripped up. But to minister unto God, is to acknowledge that we have no strength without the help of His grace.

AUGUSTINE. (de Quæst. Ev. ubi sup.) While His servants also are ministering, that is, preaching the Gospel, our Lord is eating and drinking the faith and confession of the Gentiles. It follows, And afterward thou shall eat and drink. As if He says, After that I have been delighted with the work of thy preaching, and refreshed myself with the choice food of thy compunction, then at length shalt thou go, and feast thyself everlastingly with the eternal banquet of wisdom.

CYRIL OF ALEXANDRIA. Our Lord teaches us that it is no more than the just and proper right of a master to require, as their bounden duty, subjection from servants, adding, Doth he thank that servant because he did the things that were commanded him? I trow not. Here then is the disease of pride cut away. Why boastest thou thyself? Dost thou know that if thou payest not thy debt, danger is at hand, but if thou payest, thou doest nothing thankworthy? As St. Paul says, For though I preach the Gospel I have nothing to glory of, for necessity is laid upon me, yea, woe is unto me if I preach not the Gospel. (1 Cor. 9:16.)

Observe then that they who have rule among us, do not thank their subjects, when they perform their appointed service, but by kindness gaining the affections of their people, breed in them a greater eagerness to serve them. So likewise God requires from us that we should wait upon Him as His servants, but because He is merciful, and of great goodness, He promises reward to them that work, and the greatness of His loving-kindness far exceeds the labours of His servants.

AMBROSE. Boast not thyself then that thou hast been a good servant. Thou hast done what thou oughtest to have done. The sun obeys, the moon submits herself, the angels are subject; let us not then seek praise from ourselves. Therefore He adds in conclusion, So likewise ye, when ye have done all good things, say, We are unprofitable servants, we have done that which it was our duty to do.

BEDE. Servants, I say, because bought with a price; (1 Cor. 6:20) unprofitable, for the Lord needeth not our good things, (Ps. 16:2) or because the sufferings of this present time are not worthy to be compared to the glory which shall be revealed in us. (Rom. 8:18.) Herein then is the perfect faith of men, when having done all things which were commanded them, they acknowledge themselves to be imperfect.

Luke
	English: Douay-Rheims	Greek NT: Byzantine/Majority Text (2000)	Latin: Vulgata Clementina
	Luke 17
5.	And the apostles said to the Lord: Increase our faith.	και ειπον οι αποστολοι τω κυριω προσθες ημιν πιστιν	Et dixerunt apostoli Domino : Adauge nobis fidem.
6.	And the Lord said: If you had faith like to a grain of mustard seed, you might say to this mulberry tree, Be thou rooted up, and be thou transplanted into the sea: and it would obey you.	ειπεν δε ο κυριος ει εχετε πιστιν ως κοκκον σιναπεως ελεγετε αν τη συκαμινω ταυτη εκριζωθητι και φυτευθητι εν τη θαλασση και υπηκουσεν αν υμιν	Dixit autem Dominus : Si habueritis fidem sicut granum sinapis, dicetis huic arbori moro : Eradicare, et transplantare in mare, et obediet vobis.
7.	But which of you having a servant ploughing, or feeding cattle, will say to him, when he is come from the field: Immediately go, sit down to meat:	Quis autem vestrum habens servum arantem aut pascentem, qui regresso de agro dicat illi : Statim transi, recumbe :	τις δε εξ υμων δουλον εχων αροτριωντα η ποιμαινοντα ος εισελθοντι εκ του αγρου ερει ευθεως παρελθων αναπεσε
8.	And will not rather say to him: Make ready my supper, and gird thyself, and serve me, whilst I eat and drink, and afterwards thou shalt eat and drink?	et non dicat ei : Para quod cœnem, et præcinge te, et ministra mihi donec manducem, et bibam, et post hæc tu manducabis, et bibes ?	αλλ ουχι ερει αυτω ετοιμασον τι δειπνησω και περιζωσαμενος διακονει μοι εως φαγω και πιω και μετα ταυτα φαγεσαι και πιεσαι συ
9.	Doth he thank that servant, for doing the things which he commanded him?	Numquid gratiam habet servo illi, quia fecit quæ ei imperaverat ?	μη χαριν εχει τω δουλω εκεινω οτι εποιησεν τα διαταχθεντα ου δοκω
10.	I think not. So you also, when you shall have done all these things that are commanded you, say: We are unprofitable servants; we have done that which we ought to do.	non puto. Sic et vos cum feceritis omnia quæ præcepta sunt vobis, dicite : Servi inutiles sumus : quod debuimus facere, fecimus.	ουτως και υμεις οταν ποιησητε παντα τα διαταχθεντα υμιν λεγετε οτι δουλοι αχρειοι εσμεν οτι ο οφειλομεν ποιησαι πεποιηκαμεν

Leodegar

Leodegar of Poitiers (Latin: Leodegarius; French: Leger, Léger; c. 615 – October 2, 679 AD) was a martyred Burgundian Bishop of Autun who became Saint Leodegarius. He was the son of Saint Sigrada and the brother of Saint Warinus.

Leodegar was an opponent of Ebroin, the Frankish Mayor of the Palace of Neustria and the leader of the faction of Austrasian nobles in the struggle for hegemony over the waning Merovingian dynasty. His torture and death made him a martyr and saint.

EARLY LIFE

Leodegar was the son of a high ranking Burgundian nobleman, Bodilon, Count of Poitiers and Paris and Sigrada of Alsace, who later became a nun at Sainte-Marie de Soissons. His brother was Warinus.

He spent his childhood in Paris at the court of Clotaire II, King of the Franks and was educated at the palace school. When he was older he was sent to Poitiers, where there was a long-established cathedral school, to study under his maternal uncle, Desiderius (Dido), Bishop of Poitiers. At the age of 20 his uncle made him an archdeacon.

In or about 650, after he became a priest, and with the bishop's recommendation, Leodegar was made abbot of the monastery of St Maxentius in Poitou. At the abbey he introduced the Benedictine rule, one of his Vitae relates.

CAREER

In 656, about the time of the usurpation of Grimoald in Austrasia and the banishment of the boy-heir Dagobert II, Leodegar was called to the Neustrian court by the widowed Queen Bathilde to assist in the government of the united kingdoms and in the education of her children. Then in 659 he was named to the see of Autun, in Burgundy. He again undertook the work of reform and held a council at Autun in 661 to denounce Manichaeism and was the first to adopt the Trinitarian Athanasian Creed. He made reforms among the secular clergy and in the religious communities, and had three baptisteries erected in the city. The church of Saint-Nazaire was enlarged and embellished, and a refuge established for the indigent. Leodegar also caused the public buildings to be repaired and the old Roman walls of Autun to be restored. His authority at Autun placed him as a leader among the Franco-Burgundian nobles.

Meanwhile, in 660 the Austrasian nobles demanded a king, and young Childeric II was sent to them through the influence of Ebroin, the mayor of the palace in Neustria. The queen withdrew, from a court that was Ebroin's in all but name, to an abbey she had founded at Chelles, near Paris. On the death of Clotaire III in 673, a dynastic struggle ensued, with rival claimants as pawns; Ebroin raised Theoderic to the throne, but Leodegar and the other bishops supported the claims of his elder brother Childeric II, who, by the help of the Austrasians and Burgundians, was eventually made king. Ebroin was interned at Luxeuil and Theoderic sent to St. Denis.

Leodegar remained at court, guiding the young king. In 673 or 675, however, Leodegar was also sent to Luxeuil. The cause, a protest against the marriage of Childeric and his first cousin, is a hagiographic convention; as a leader of the Austrasian and Burgundian nobles, Leodegar was easily represented as a danger by his enemies. When Childeric II was murdered at Bondi in 673, by a disaffected Frank, Theoderic III was installed as king in Neustria, making Leudesius his mayor. Leodegar and Ebroin each took advantage of the chaos to make his escape from Luxeuil and hasten to the court. In a short time Ebroin caused Leudesius to be murdered and became mayor once again, still Leodegar's implacable enemy.

About 675 the Duke of Champagne, the Bishop of Châlons-sur-Marne and the Bishop of Valence, stirred up by Ebroin, attacked Autun, and Leodegar fell into their hands. At Ebroin's instigation, his eyes were gouged out and the sockets cauterized, and his tongue was cut out. Some years later Ebroin persuaded the king that Childeric had been assassinated at the instigation of Leodegar. The bishop was seized again, and, after a mock trial, was degraded and condemned to further exile, at Fécamp, in Normandy. Near Sarcing he was led out into a forest on Ebroin's order and murdered.

A dubious testament drawn up at the time of the council of Autun has been preserved as well as the Acts of the council. A letter which he caused to be sent to his mother after his mutilation is likewise extant.

In 782, his relics were translated from the site of his death Sarcing in Artois to the site of his earliest hagiography – the Abbey of St Maxentius (Saint-Maixent) near Poitiers. Later they were removed to Rennes and thence to Ebreuil, which place took the name of Saint-Léger in his honour. Some relics are still kept in the cathedral of Autun and the Grand Séminaire of Soissons. In 1458 Cardinal Rolin caused his feast day to be observed as a holy day of obligation.

For sources to his biography, there are two early (though not contemporaneous) Lives, drawn from the same lost source (Krusch 1891), and also two later ones (one of them in verse).

peoplepill.com

NAVARRE BIBLE COMMENTARY (RSV)

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

From: Habakkuk 1:2-3; 2:2-4

The prophet’s first complaint
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[2] O Lord, how long shall I cry for help, and thou wilt not hear? Or cry to thee “Violence!” and thou wilt not save? [3] Why dost thou make me see wrongs and look upon trouble? Destruction and violence are before me; strife and contention arise.

God’s reply
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[2] And the Lord answered me: “Write the vision; make it plain upon tablets, so he may run who reads it. [3] For still the vision awaits its time; it hastens to the end – it will not lie. If it seems slow, wait for it; it will surely come, it will not delay. [4] Behold, he whose soul is not upright in him shall fail, but the righteous shall live by his faith.

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Commentary:

1:2-2:4. The message and historical references contained in the book are concentrated in these verses. They appear to be a conversation between the Lord and Habakkuk. The prophet has recourse to the Lord for his help to right grievous wrongs (1:1-4). God’s reply is a surprising one, for he tells the prophet that he is going to raise up a people, violent and cruel, “whose own might is their god” (1:5-11). This disconcerts the prophet: How can it be that, to purify his elect, the Lord should use such an irreligious and pitiless nation (1:12-17)? Still, the prophet does not despair; he decides to remain attentive to the voice of the Lord (2:1) – and the Lord does indeed respond to him by telling him in words what he previously told him by gestures: there is a time for everything; obstacles will overthrow the one whose soul is not upright, but he who is righteous shall live (2:1-4).

1:2-4. In his complaint to God, the prophet lists all the things that have gone wrong for the people – wickedness, violence, neglect of the Law, injustices etc. (vv. 3-4). However, what the prophet finds worst of all is the fact that the Lord does nothing about it (v. 2). The vigour of Habakkuk’s words probably lies in the fact that he is not just bemoaning the people’s lot; he is actually praying – and prayer should never be contrived; it should come straight from the heart: “I say to God simply what I want to say to Him, without using sweet words of beautiful phrases, and He always hears and understands me. […] For me, in times of suffering and times of joy, prayer is an impulse of the heart, a glance up to heaven, an expression of gratitude and love” (St Therese of the Child Jesus, Autobiographial Writings, 25).

2:2-4. As if admitting that the prophet is right, God answers his questions. The first point he makes clear is that when he promises something, it will happen: time may pass, but his word will not pass away unfulfilled (vv. 2-3). And this delay is a test of people’s faithfulness (v. 4).

The last verse here (“Behold … the righteous shall live by his faith”) is important in both the Jewish and Christian biblical traditions. Some rabbis saw it as a summary of all 613 commandments of the Law; the writers of the Qumran commentary understood it to mean that he who kept the Law would escape the Judgment; and in the New Testament it is quoted on a number of occasions in connection with the power of faith and the need for fortitude.

However, the verse is difficult to translate; this can be seen in various translations and even in the way the text is quoted in the New Testament. The Letter to the Hebrews 10:38 quotes this passage, working from the Greek translation, to exhort Christians to persevere in the faith they have received: “My righteous one shall live by faith, and if he shrinks back, my soul has no pleasure in him.” Although the author of Hebrews inverts the order of the original, the meaning is unchanged.

Similarly, “faith” (“faithfulness”: RSV note d) translates a very common word (‘emunah) which means stability, faithfulness, faith. It is a quality of God (Deut 32:4) and also of those who honour him (2 Chron 19:9) and who are righteous in his eyes (Prov 12:22). In Romans 1:17 and Galatians 3:11, St Paul quotes the second part of the Habakkuk verse (“the righteous shall live by his faith”) applied to the individual, to ground his teaching on justification by faith rather than by the works of the Law. St Paul’s use of the verse means that it is very important from a Christian point of view.

St Jerome’s interpretation takes account of both the original audience and the Christian readership: “If your faith is weak and you begin to doubt that what was promised will come about, you will cause my soul great displeasure. But the just man, who believes in my word and never doubts the promises I make, will receive eternal life as his reward…It is clear that these words contain a prophecy of the coming of Christ. The problem they contain will be resolved by him: sin will triumph and punishment be never-ending until He comes” (Commentarii in Abucuc, 2, 4). The verse is similar in style to a proverb (or maxim), and can be readily applied to the Christian life. For example, just as the New Testament says of St Joseph that he was a just man (cf. Mt 1:19), the Habakkuk passage can be applied to him as a sign that justice implies faith: “To be just is not simply a matter of obeying rules. Goodness should grow from the inside; it should be deep and vital – for ‘the just man lives by faith’ (Hab 2:4). These words, which later became a frequent subject of St Paul’s meditation, really did apply in the case of St Joseph. He didn’t fulfill the will of God in a routine or perfunctory way; he did it spontaneously and wholeheartedly. For him, the law which every practicing Jew lived by was not a code or a cold list of precepts, but an expression of the will of the living God. So he knew how to recognize the Lord’s voice when it came to him so unexpectedly and so surprisingly” (St Josemaria Escriva, Christ is Passing By, 41).

From: 2 Timothy 1:6-8, 13-14

Response to Grace
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[6] Hence I remind you to rekindle the gift of God that is within you through the laying on of my hands; [7] God did to give us a spirit of timidity but a spirit of power and love and self-control.

St Paul, Herald of the Gospel
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[8] Do not be ashamed then of testifying to our Lord, nor of me his prisoner, but take your share of suffering for the gospel in the power of God,

[13] Follow the pattern of the sound words which you have heard from me, in the faith and love which are in Christ Jesus; [14] guard the truth that has been entrusted to you by the Holy Spirit who dwells within us.

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Commentary:

6. "The gift of God" is the priestly character which Timothy received on the day of his ordination. St Paul is using very graphic and precise language: by the sacrament of Order a divine gift is conferred on the priest; it is like an ember which needs to be revived from time to time in order to make it glow and give forth the warmth it contains. St Thomas Aquinas comments that "the grace of God is like a fire which does not flow when it is covered by ashes; the same thing happens when grace is covered over in a person by sluggishness or natural fear" ("Commentary on 2 Tim, ad loc.").

The gifts which God confers on the priest "are not transitory or temporary in him, but stable and permanent, attached as they are to an indelible character, impressed on his soul, by which he is made a priest forever (cf. Ps 109:4), in the likeness of Him in whose priesthood he has been made to share" (Pius XI, "Ad Catholici Sacerdotii", 17).

"The laying on of my hands": see the note on 1 Tim 4:14.

7. The gift of God, received in the sacrament of Order by the laying on of hands, includes sanctifying grace and sacramental grace, and the actual graces needed for performing ministerial functions in a worthy manner. The Council of Trent uses this text (vv. 6-7) when it solemnly defines that Priestly Order is a sacrament instituted by Jesus Christ (cf. "De Sacram. Ordinis", chap. 3).

The minister, then, must be courageous in performing his office: he should preach the truth unambiguously even if it clashes with the surroundings; he should do so with love, and be open to everyone despite their faults; with sobriety and moderation, always seeing the good of souls, not his own advantage. Since the days of the Fathers the Church has urged priests to develop these virtues: "Priests should be compassionate", St Polycarp warns; "they should show mercy to all; they should try to reclaim those who go astray, visit the sick, and care for the poor, the orphan and the widow. They should be concerned always to do what is honorable in the sight of God and men. They should avoid any show of anger, any partiality or trace of greed. They should not be over-ready to believe ill of anyone, not too severe in their censure, being well aware that we all owe the debt of sin" ("Letter to the Philippians", chap. 6).

13-14. In guarding what has been entrusted to him (cf. notes on 1 Tim 6:20 and 2 Tim 1:12), Timothy, like all the pastors of the Church, receives the supernatural help of the Holy Spirit. "Guiding the Church in the way of all truth (cf. Jn 16:13) and unifying her in communion and in the works of the ministry, (the Spirit) bestows upon her varied hierarchic and charismatic gifts, and in this way directs her; and he adorns her with his fruits (cf. Eph 4:11-12; 1 Cor 12:4; Gal 5:22)" (Vatican II, "Lumen Gentium", 4).

The Holy Spirit has been with the Church since the day of Pentecost, ever-active in the sanctification of all believers. His action includes guaranteeing the faithful transmission of the entire body of teaching revealed by God, ensuring that it be unchanged in any way. The First Vatican Council teaches that the Holy Spirit "was not promised to the successors of St. Peter so that they by their own revelation might make known some new teaching; he was promised so that by means of his help they might reverently guard and faithfully expound the revelation transmitted by the Apostles, that is, the deposit of faith" ("Pastor Aeternus", Chap. 4).

From: Luke 17:5-10

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

Humble Service
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[7] "Will any of you, who has a servant ploughing or keeping sheep, say to him when he has come in from the field, `Come at once and sit down at table'? [8] Will he not rather say to him, `Prepare supper for me, and gird yourself and serve me, till I eat and drink; and afterward you shall eat and drink'? [9] Does he thank the servant because he did what was commanded? [10] So you also, when you have done all that is commanded you, say, `We are unworthy servants; we have only done what was our duty.'"

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Commentary:

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

The reason why it is so serious a sin is that it "tends to destroy God's greatest work, that of Redemption, through souls being lost; it kills one's neighbor's soul by taking away the life of grace, which is more precious than the life of the body, and it is the cause of a multitude of sins. This is why God threatens with the most severe punishment those who cause others to stumble" ("ibid"., 418). See [the notes on] Matthew 18:6-7; 18-8; 18:10.

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

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

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

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

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

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

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

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

6. "I'm not one for miracles. I have told you that in the Holy Gospel I can find more than enough to confirm my faith. But I can't help pitying those Christians--pious people, `apostles' many of them—who smile at the idea of extraordinary ways, of supernatural events. I feel the urge to tell them: Yes, this is still the age of miracles: we too would work them if we had faith!" ("The Way", 583).

7-10. Jesus is not approving this master's abusive and arbitrary behavior: He is using an example very familiar to His audience to show the attitude a person should have towards his Creator: everything, from our very existence to the eternal happiness promised us, is one huge gift from God. Man is always in debt to God; no matter what service he renders Him he can never adequately repay the gifts God has given him. There is no sense in a creature adopting a proud attitude towards God. What Jesus teaches us here we see being put into practice by our Lady, who replied to God's messenger (the Archangel Gabriel), "Behold, I am the handmaid of the Lord" (Luke 1:38

Source: Daily Word for Reflection—Navarre Bible Commentary

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Sunday of week 27 in ordinary time

Readings at Mass

The upright man will live by his faithfulness

Never be ashamed of witnessing to our Lord

Say, 'We are merely servants'

The Creed in Slow Motion

Catena Aurea by St. Thomas Aguinas

Luke CHAP. 17

Leodegar

EARLY LIFE

CAREER