Catholic Caucus: Daily Mass Readings 6-November-2022

Catena Aurea by St. Thomas Aguinas

Luke CHAP. 20

20:27–40

27. Then came to him certain of the Sadducees, which deny that there is any resurrection; and they asked him,

28. Saying, Master, Moses wrote unto us, If any man’s brother die, having a wife, and he die without children, that his brother should take his wife, and raise up seed unto his brother.

29. There were therefore seven brethren: and the first took a wife, and died without children.

30. And the second took her to wife, and he died childless.

31. And the third took her; and in like manner the seven also: and they left no children, and died.

32. Last of all the woman died also.

33. Therefore in the resurrection whose wife of them is she? for seven had her to wife.

34. And Jesus answering said unto them, The children of this world marry, and are given in marriage:

35. But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage:

36. Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection.

37. Now that the dead are raised, even Moses shewed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.

38. For he is not a God of the dead, but of the living: for all live unto him.

39. Then certain of the Scribes answering said, Master, thou hast well said.

40. And after that they durst not ask him any question at all.

BEDE. There were two heresies among the Jews, one of the Pharisees, who boasted in the righteousness of their traditions, and hence they were called by the people, “separated;” the other of the Sadducees, whose name signified “righteous,” claiming to themselves that which they were not. When the former went away, the latter came to tempt Him.

ORIGEN. The heresy of the Sadducees not only denies the resurrection of the dead, but also believes the soul to die with the body. Watching then to entrap our Saviour in His words, they proposed a question just at the time when they observed Him teaching His disciples concerning the resurrection; as it follows, And they asked him, saying, Master, Moses wrote to us, If a brother, &c.

AMBROSE. According to the letter of the law, a woman is compelled to marry, however unwilling, in order that a brother may raise up seed to his brother who is dead. The letter therefore killeth, but the Spirit is the master of charity.

THEOPHYLACT. Now the Sadducees resting upon a weak foundation, did not believe in the doctrine of the resurrection. For imagining the future life in the resurrection to be carnal, they were justly misled, and hence reviling the doctrine of the resurrection as a thing impossible they invent the story, There were seven brothers, &c.

BEDE. (ut sup.) They devise this story in order to convict those of folly, who assert the resurrection of the dead. Hence they object a base fable, that they may deny the truth of the resurrection.

AMBROSE. Mystically, this woman is the synagogue, which had seven husbands, as it is said to the Samaritan, Thou hadst five husbands, (John 4:18.) because the Samaritan follows only the five books of Moses, the synagogue for the most part seven. And from none of them has she received the seed of an hereditary offspring, and so can have no part with her husbands in the resurrection, because she perverts the spiritual meaning of the precept into a carnal. For not any carnal brother is pointed at, who should raise seed to his deceased brother, but that brother who from the dead people of the Jews should claim unto himself for wife the wisdom of the divine worship, and from it should raise up seed in the Apostles, who being left as it were unformed in the womb of the synagogue, have according to the election of grace been thought worthy to be preserved by the admixture of a new seed.

BEDE. Or these seven brothers answer to the reprobate, who throughout the whole life of the world, which revolves in seven days, are fruitless in good works, and these being carried away by death one after another, at length the course of the evil world, as the barren woman, itself also passes away.

THEOPHYLACT. But our Lord shews that in the resurrection there will be no fleshly conversation, thereby overthrowing their doctrine together with its slender foundation; as it follows, And Jesus said unto them, The children of this world marry, &c.

AUGUSTINE. (de Quæst. Ev. l. ii. cap. 49.) For marriages are for the sake of children, children for succession, succession because of death. Where then there is no death, there are no marriages; and hence it follows, But they which shall be accounted worthy, &c.

BEDE. Which must not be taken as if only they who are worthy were either to rise again or be without marriage, but all sinners also shall rise again, and abide without marriage in that new world. But our Lord wished to mention only the elect, that He might incite the minds of His hearers to search into the glory of the resurrection.

AUGUSTINE. (de Quæst. Ev. ubi sup.) As our discourse is made up and completed by departing and succeeding syllables, so also men themselves whose faculty discourse is, by departure and succession make up and complete the order of this world, which is built up with the mere temporal beauty of things. But in the future life, seeing that the Word which we shall enjoy is formed by no departure and succession of syllables, but all things which it has it has everlastingly and at once, so those who partake of it, to whom it alone will be life, shall neither depart by death, nor succeed by birth, even as it now is with the angels; as it follows, For they are equal to the angels.

CYRIL OF ALEXANDRIA. For as the multitude of the angels is indeed very great, yet they are not propagated by generation, but have their being from creation, so also to those who rise again, there is no more necessity for marriage; as it follows, And are the children of God.

THEOPHYLACT. As if He said, Because it is God who worketh in the resurrection, rightly are they called the sons of God, who are regenerated by the resurrection. For there is nothing carnal seen in the regeneration of them that rise again, there is neither coming together, nor the womb, nor birth.

BEDE. Or they are equal to the angels, and the children of God, because made new by the glory of the resurrection, with no fear of death, with no spot of corruption, with no quality of an earthly condition, they rejoice in the perpetual beholding of God’s presence.

ORIGEN. But because the Lord says in Matthew, which is here omitted, Ye do err, not knowing the Scriptures, (Mat. 22:29.) I ask the question, where is it so written, They shall neither marry, nor be given in marriage? for as I conceive there is no such thing to be found either in the Old or New Testament, but the whole of their error had crept in from the reading of the Scriptures without understanding; for it is said in Esaias, My elect shall not have children for a curse. (Isai. 65:23.) Whence they suppose that the like will happen in the resurrection. But Paul interpreting all these blessings as spiritual, knowing them not to be carnal, says to the Ephesians, Ye have blessed us in all spiritual blessings. (Eph. 1:3.)

THEOPHYLACT. Or to the reason above given the Lord added the testimony of Scripture, Now that the dead are raised, Moses also shewed at the bush, (Exod. 3:6.) as the Lord saith, I am the God of Abraham, the God of Isaac, and the God of Jacob. As if he said, If the patriarchs have once returned to nothing so as not to live with God in the hope of a resurrection, He would not have said, I am, but, I was, for we are accustomed to speak of things dead and gone thus, I was the Lord or Master of such a thing; but now that He said, I am, He shews that He is the God and Lord of the living. This is what follows, But he is not a God of the dead, but of the living: for all live unto him. For though they have departed from life, yet live they with Him in the hope of a resurrection.

BEDE. Or He says this, that after having proved that the souls abide alter death, (which the Sadducees denied,) He might next introduce the resurrection also of the bodies, which together with the souls have done good or evil. But that is a true life which the just live unto God, even though they are dead in the body. Now to prove the truth of the resurrection, He might have brought much more obvious examples from the Prophets, but the Sadducees received only the five books of Moses, rejecting the oracles of the Prophets.

CHRYSOSTOM. (de Anna, Serm. 4.) As the saints claim as their own the common Lord of the world, not as derogating from His dominion, but testifying their affection after the manner of lovers, who do not brook to love with many, but desire to express a certain peculiar and especial attachment; so likewise does God call Himself especially the God of these, not thereby narrowing but enlarging His dominion; for it is not so much the multitude of His subjects that manifests His power, as the virtue of His servants. Therefore He does not so delight in the name of the God of heaven and earth, as in that of the God of Abraham, Isaac, and Jacob. Now among men servants are thus denominated by their masters; for we say, ‘The steward of such a man,’ but on the contrary God is called the God of Abraham.

THEOPHYLACT. But when the Sadducees were silenced, the Scribes commend Jesus, for they were opposed to them, saying to Him, Master, thou hast well said.

BEDE. And since they had been defeated in argument, they ask Him no further questions, but seize Him, and deliver Him up to the Roman power. From which we may learn, that the poison of envy may indeed be subdued, but it is a hard thing to keep it at rest.

NAVARRE BIBLE COMMENTARY (RSV)

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

From: 2 Maccabees 7:1-2, 9-14

Martyrdom of the Seven Brothers and their Mother
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[1] It happened also that seven brothers and their mother were arrested and were being compelled by the king, under torture with whips and cords, to partake of unlawful swine's flesh. [2] One of them, acting as their spokesman, said, "What do you intend to ask and learn from us? For we are ready to die rather than transgress the laws of our fathers." [9] And when he was at his last breath, he said, "You accursed wretch, you dismiss us from this present life, but the King of the universe will raise us up to an everlasting renewal of life, because we have died for his laws."

[10] After him, the third was the victim of their sport. When it was demanded, he quickly put out his tongue and courageously stretched forth his hands, [11] and said nobly, "I got these from Heaven, and because of his laws I disdain them, and from him I hope to get them back again." [12] As a result the king himself and those with him were astonished at the young man's spirit, for he regarded his sufferings as nothing. [13] When he too had died, they maltreated and tortured the fourth in the same way. [14] And when he was near death, he said, "One cannot but choose to die at the hands of men and to cherish the hope that God gives of being raised again by him. But for you there will be no resurrection to life!"

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Commentary:

7:1-42. This is one of the most famous and popular passages in the history of the Maccabees--so much so that traditionally (but improperly) these brothers are usually referred to as "the Maccabees". The sacred writer does not tell us the boys' names, or where it all happened; and he brings in the presence of the king to heighten the dramatic effect. The bravery of these young men, it would seem, was inspired by the good example given by Eleazar (cf. 6:28). The mother's intervention divides the scene into two parts--first the martyrdom of the six older brothers (vv. 2-19), and then that of the youngest and the mother herself (vv. 20-41).

In the first part the conviction that the just will rise and evildoers will be punished builds up as the story goes on. Each of the replies given by the six brothers contains some aspect of truth. The first says that just men prefer to die rather than sin (v. 2) because God will reward them (v. 6); the second, that God will raise them to a new life (v. 9); the third, that they will rise with their bodies remade (v. 11); the fourth, that for evildoers there will be no “resurrection to life” (v. 14); the fifth, that there will be punishment for evildoers (v. 17); and the sixth, that when just people suffer it is because they are being punished for their own sins (v. 18).

In the second part, both the mother and the youngest brother affirm what the others have said: but the boy adds something new when he says that death accepted by the righteous works as atonement for the whole people (vv. 37¬-38).

The resurrection of the dead, which "God revealed to his people progressively" ("Catechism of the Church", 992), is a teaching that is grounded first on Moses' words about God having compassion on his servants (v. 6; cf. Deut 32:36), and the idea that if they die prematurely they will receive consolation in the next life. This is the point being made by the first brother, and it implies that God "faithfully maintains his covenant with Abraham and his posterity" (ibid.). As the mother sees it (vv. 27-28), belief in the resurrection comes from "faith in God as creator of the whole man, body and soul" (ibid., 992). Our Lord Jesus Christ ratifies this teaching and links it to faith in himself (cf. Jn 5:24-25; 11:25); and he also purifies the Pharisees' notion of the resurrection, which was an interpretation based only on material terms (cf. Mk 12:18-27; 1 Cor 15:35-53).

In what the mother says (v. 28) we can also see belief in the creation of the world out of nothing "as a truth full of promise and hope" ("Catechism of the Catholic Church", 297). On the basis of this passage and some New Testament passages, such as John 1:3 and Hebrews 11:3, the Church has formulated its doctrine of creation: "We believe that God needs no pre-existent thing or any help in order to create (cf. Vatican I: DS 3022), nor is creation any sort of necessary emanation from the divine substance (cf. Vatican I: DS 3023-3024). God creates freely 'out of nothing' (DS 800; 3025). If God had drawn the world from pre-existent matter, what would be so extraordinary in that? A human artisan makes from a given material whatever he wants, while God shows his power by starting from nothing to make all he wants" ("Catechism of the Catholic Church", 296).

The assertion that the death of martyrs has expiatory value (vv. 37-38) prepares us to grasp the redemptive meaning of Christ's death; but we should remember that Christ, by his death, not only deflected the punishment that all men deserve on account of sin, but also, through his grace, makes sinful men righteous in God's sight (cf. Rom 3:21-26).

Many Fathers of the Church, notably St Gregory Nazianzen ("Orationes", 15, 22), St Ambrose ("De Iacob et Vitae Beata", 2, 10, 44-57), St Augustine ("In Epistolam Ioannis", 8, 7), and St Cyprian ("Ad Fortunatus", 11) heaped praise on these seven brothers and their mother. St John Chrysostom invites us to imitate them whenever temptation strikes: "All the moderation that they show in the midst of dangers we, too, should imitate by the patience and temperance with which we deal with irrational concupiscence, anger, greed for possessions, bodily passions, vainglory and such like. For if we manage to control their flame, as (the Maccabees) did the flame of the fire, we will be able to be near them and have a share in their confidence and freedom of spirit" ('Homiliae in Maccabaeos", 1,3).

From: 2 Thessalonians 2:16-3:5

The Need for Steadfastness (Continuation)
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[14] To this he called you through our gospel, so that you may obtain the glory of our Lord Jesus Christ. [15] So then, brethren, stand firm and hold to the traditions which you were taught by us, either by word of mouth or by letter.[16] Now may our Lord Jesus Christ himself, and God our Father, who loved us and gave us eternal comfort and good hope through grace, [17] comfort your hearts and establish them in every good work and word.

Paul Asks for Prayers
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[1] Finally, brethren, pray for us, that the word of the Lord may speed on and triumph, as it did among you, [2] and that we may be delivered from wicked and evil men; for not all have faith. [3] But the Lord is faithful; he will strengthen you and guard you from evil. [4] And we have confidence in the Lord about you, that you are doing and will do the things which we command. [5] May the Lord direct your hearts to the love of God and to the steadfastness of Christ.

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Commentary:

13-14. Although there may be some people who refuse to accept the truth, the Apostle feels moved to thank God for his readers' "sanctification by the Spirit" and their "belief in the truth". This will bring them to salvation. The brethren too should thank God for choosing them, for the election shows that they are "beloved by the Lord". (On the meaning of the expression "beloved by God", see the note on 1 Thess 1:4).

The mention of the three divine Persons reminds us that salvation is the joint work of the Blessed Trinity: "God the Father" chooses the person to obtain the glory of our "Lord Jesus Christ" through the sanctifying action of the "Spirit". Man, who is submerged in sin and unable to free himself by his own efforts, is offered, by the entire Trinity, the means to attain faith, salvation and sanctification: "There was no power great enough to raise us and free us from such a catastrophic and eternal death. But God, the Creator of the human race, who is infinitely merciful, did this through his only-begotten Son. By his kindness, man was not only restored to the position and nobility whence he had fallen, but was adorned with even richer gifts. No one can express the greatness of this work of divine grace in the souls of men. Because of it, men, both in Sacred Scripture and in the writings of the Fathers of the Church, are described as being reborn, new creatures, sharers in the divine nature, sons of God, deified" ("Divinum Illud Munus", 9).

For the fifth time in these two short letters to the Thessalonians we find the verb "to give thanks" (cf. 1 Thess 1:2; 2:13; 5:18: 2 Thess 1:3 and 2:13). It is good to realize that in these two earliest New Testament texts there is evidence of frequent, spontaneous thanks to God for his fatherly kindness. It is not a matter of a minion thanking his master for benefits received; rather it is an expression of filial, heartfelt, joyful gratitude (cf. Jn 11:41).

"From the beginning": as the RSV note says, "other ancient authorities read "as the first converts", that is, as the first fruits--probably a reference to the fact that the church as Thessalonica was one of the first churches founded by St. Paul in Europe.

15. To avoid being led astray by unsound or unreliable teaching the thing to do is to hold fast to the faith one received and to apostolic tradition.

"Tradition": this term (cf. also 2 Thess 3:6) seems to refer to the Christian teaching St. Paul himself received which he preached to them. Elsewhere the Apostle uses a term with a more specific meaning, the "paratheke" ("deposit") of teachings concerning the Christian faith (cf. 1 Tim 6:20 and 2 Tim 1:14 and notes on same). He makes the point a number of times (cf. 1 Cor 11:23; 15:1-3) that he was not preaching his personal opinions but rather passing on truths given him as revealed doctrine. That is why he cannot allow his message to be tampered with.

"It is obvious", St. Thomas Aquinas observes, "that many things which are not written down in the Church were taught by the Apostles and therefore should be followed" ("Commentary on 2 Thess, ad loc."). Thus, the truth revealed by God is passed on through Sacred Scripture and Sacred Tradition. The Second Vatican Council teaches that both "are bound closely together, and communicate one with the other. For both of them, flowing out from the same divine well-spring, come together in some fashion to form one thing, and move towards the same goal [...]. Tradition transmits in its entirety the Word of God which has been entrusted to the apostles by Christ the Lord and the Holy Spirit. It transmits it to the successors of the apostles so that, enlightened by the Spirit of truth, they may faithfully preserve, expound and spread it abroad by their preaching. Thus it comes about that the Church does not draw her certainty about all revealed truths from the Sacred Scriptures alone. Hence, both Scripture and Tradition must be accepted and honored with equal feelings of devotion and reverence" ("Dei Verbum", 9).

16-17. God chose believers without any merit on their part; that choice marks the first stage in their path to salvation; the journey to the goal of salvation involves cooperation between God's grace and man's freedom. Man needs the help of the "good hope" which comes from recognizing that he is a son of God. "In my case, and I wish the same to happen to you", Monsignor Escriva writes, "the certainty I derive from feeling--from knowing--that I am a son of God fills me with real hope which, being a supernatural virtue, adapts to our nature when it is infused in us, and so is also a very human virtue [...]. This conviction spurs me on to grasp that only those things that bear the imprint of God can display the indelible sign of eternity and have lasting value. Therefore, far from separating me from the things of this earth, hope draws me closer to these realities in a new way, a Christian way, which seeks to discover in everything the relation between our fallen nature and God, our Creator and Redeemer" ("Friends of God", 208).

By inspiring us with hope, God fills our hearts with consolation and at the same time encourages us to put our faith into practice in daily life--"in every good work and word."

1. The whole Church, not just the Apostles, is given the task of spreading the message of Jesus. All believers can and should play an active part in this, at least by way of prayer. The Apostle's request for prayers also shows that he realizes that the supernatural work entrusted to him is beyond him and yet he does not shirk the work of apostolate. St John Chrysostom comments on St Paul's approach: "The Apostle [...] now encourages them to offer prayers to God for him, but he does not ask them to pray God to free him from dangers he ought to face up to (for they are an unavoidable consequence of his ministry); rather, he asks them to pray 'that the word of the Lord may speed on and triumph'" ("Hom. on 2 Thess, ad loc.").

The "speed and triumph" is evocative of the Games, which had such a following in Greece: the winner of a race was given a victory wreath. The victory, the triumph, of the word of the Lord is its proclamation reaching everyone and being accepted by everyone.

2. "Not all have faith": literally, "faith is not something that belongs to all", that is, not everyone has believed the Apostle's preaching though he has excluded no one from it. The "wicked and evil men" may be a reference to certain Jews hostile to Christianity who had persecuted Paul in Macedonia and were now putting obstacles in his way at Corinth.

It must be remembered that faith is a supernatural virtue, a gift from God, and cannot be obtained by man's unaided effort: "Even though the assent of faith is by no means a blind impulse, still, no one can assent to the gospel preaching as he must in order to be saved without the enlightenment and inspiration of the Holy Spirit, who gives all men their joy in assenting to and believing the truth" (Vatican I, "Dei Filius", chap. 3).

God "desires all men to be saved and to come to the knowledge of the truth" (1 Tim 2:4) and so to all men he gives his grace and offers the gift of faith; however, they are free to reject or accept the light he offers them.

3. "But the Lord is faithful": and therefore, unlike those who are unfaithful (v. 2), we should put our trust in God: "Do not doubt it", Chrysostom comments, "God is faithful. He has promised salvation, he will save you. But, as he said, he will do so on one condition--what we love him, that we listen to his word and his Law. He will not save us unless we cooperate" ("Hom. on 2 Thess, ad loc.").

"He will strengthen you and guard you from evil": These words may be meant to echo the prayer contained in the Our Father (cf. Mt 6:13; cf. Mt 5:37).

4-5. The Apostle is confident that the Thessalonians will stay true to Christ, and he asks God to give them the endurance they need in the midst of their difficulties. "The steadfastness of Christ" may be a reference to the example Christ gave during his passion by enduring unto death on the cross, out of love for the Father and for us; believers should love God in that kind of way (cf. Heb 12:1). However, "the steadfastness of Christ" can also be interpreted as referring to the need for Christians to be patient as they wait for the second coming of Christ (cf. 1 Thess 1:3).

Love and steadfastness are two Christian virtues which make us resemble God: "Therefore be imitators of God, as beloved children. And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God" (Eph 5:1-2). So, love and endurance are interconnected and complement each other "Jesus came to the Cross after having prepared himself for thirty-three years, all his life! If they really want to imitate him, his disciples have to turn their lives into a co-redemption of Love, by means of active and passive self-denial" (St J. Escriva, "Furrow", 255).

From: Luke 20:27-40

The Resurrection of the Dead
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[27] There came to Him (Jesus) some Sadducees, those who say that there is no resurrection, [28] and they asked Him a question saying, "Teacher, Moses wrote for us that if a man's brother dies, having a wife but no children, the man must take the wife and raise up children for his brother. [29] Now there were seven brothers; the first took a wife, and died without children; [30] and the second [31] and the third took her, and likewise all seven left no children and died. [32] Afterward the woman also died. [33] In the resurrection, therefore, whose wife will the woman be? For the seven had her as wife."

[34] And Jesus said to them, "The sons of this age marry and are given in marriage; [35] but those who are accounted worthy to attain to that age and to the resurrection from the dead neither marry nor are given in marriage, [36] for they cannot die any more, because they are equal to angels and are sons of God, being sons of the resurrection. [37] But that the dead are raised, even Moses showed, in the passage about the bush, where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. [38] Now He is not God of the dead, but of the living; for all live to Him." [39] And some of scribes answered, "Teacher, You have spoken well." [40] For they no longer dared to ask Him any question.

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Commentary:

27-40. The Sadducees did not believe in the resurrection of the body or the immortality of the soul. They came along to ask Jesus a question which is apparently unanswerable. According to the Levirate law (cf. Deuteronomy 25:5ff), if a man died without issue, his brother was duty bound to marry his widow to provide his brother with descendants. The consequences of this law would seem to give rise to a ridiculous situation at the resurrection of the dead.

Our Lord replies by reaffirming that there will be a resurrection; and by explaining the properties of those who have risen again, the Sadducees' argument simply evaporates. In this world people marry in order to continue the species: that is the primary aim of marriage. After the resurrection there will be no more marriage because people will not die anymore.

Quoting Sacred Scripture (Exodus 3:2, 6) our Lord shows the grave mistake the Sadducees make, and He argues: God is not the God of the dead but of the living, that is to say, there exists a permanent relationship between God and Abraham, Isaac and Jacob, who have been dead for years. Therefore, although these just men have died as far as their bodies are concerned, they are alive, truly alive, in God—their souls are immortal--and they are awaiting the resurrection of their bodies.

See also the notes on Matthew 22:23-33 and Mark 12:18-27.

[The note on Matthew 22:23-33 states: 23-33. The Sadducees argue against belief in the resurrection of the dead on the basis of the Levirate law, a Jewish law which laid down that when a married man died without issue, one of his brothers, according to a fixed order, should marry his widow and the first son of that union be given the dead man's name. By outlining an extreme case the Sadducees make the law and belief in resurrection look ridiculous. In His reply, Jesus shows up the frivolity of their objections and asserts the truth of the resurrection of the dead. ]

[The note on Mark 12:18-27 states: 18-27. Before answering the difficulty proposed by the Sadducees, Jesus wants to identify the source of the problem--man's tendency to confine the greatness of God inside a human framework through excessive reliance on reason, not giving due weight to divine Revelation and the power of God. A person can have difficulty with the truths of faith; this is not surprising, for these truths are above human reason. But it is ridiculous to try to find contradictions in the revealed word of God; this only leads away from any solution of difficulty and may make it impossible to find one's way back to God. We need to approach Sacred Scripture, and, in general, the things of God, with the humility which faith demands. In the passage about the burning bush, which Jesus quotes to the Sadducees, God says this to Moses: "Put off your shoes from your feet, for the place on which you stand is holy ground" (Exodus 3:5). ]

Source: Daily Word for Reflection—Navarre Bible

Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 20
27.	And there came to him some of the Sadducees, who deny that there is any resurrection, and they asked him,	Accesserunt autem quidam sadducæorum, qui negant esse resurrectionem, et interrogaverunt eum,	προσελθοντες δε τινες των σαδδουκαιων οι αντιλεγοντες αναστασιν μη ειναι επηρωτησαν αυτον
28.	Saying: Master, Moses wrote unto us, If any man's brother die, having a wife, and he leave no children, that his brother should take her to wife, and raise up seed unto his brother.	dicentes : Magister, Moyses scripsit nobis : Si frater alicujus mortuus fuerit habens uxorem, et hic sine liberis fuerit, ut accipiat eam frater ejus uxorem, et suscitet semen fratri suo.	λεγοντες διδασκαλε μωσης εγραψεν ημιν εαν τινος αδελφος αποθανη εχων γυναικα και ουτος ατεκνος αποθανη ινα λαβη ο αδελφος αυτου την γυναικα και εξαναστηση σπερμα τω αδελφω αυτου
29.	There were therefore seven brethren: and the first took a wife, and died without children.	Septem ergo fratres erant : et primus accepit uxorem, et mortuus est sine filiis.	επτα ουν αδελφοι ησαν και ο πρωτος λαβων γυναικα απεθανεν ατεκνος
30.	And the next took her to wife, and he also died childless.	Et sequens accepit illam, et ipse mortuus est sine filio.	και ελαβεν ο δευτερος την γυναικα και ουτος απεθανεν ατεκνος
31.	And the third took her. And in like manner all the seven, and they left no children, and died.	Et tertius accepit illam. Similiter et omnes septem, et non reliquerunt semen, et mortui sunt.	και ο τριτος ελαβεν αυτην ωσαυτως ωσαυτως δε και οι επτα ου κατελιπον τεκνα και απεθανον
32.	Last of all the woman died also.	Novissime omnium mortua est et mulier.	υστερον [δε] παντων απεθανεν και η γυνη
33.	In the resurrection therefore, whose wife of them shall she be? For all the seven had her to wife.	In resurrectione ergo, cujus eorum erit uxor ? siquidem septem habuerunt eam uxorem.	εν τη ουν αναστασει τινος αυτων γινεται γυνη οι γαρ επτα εσχον αυτην γυναικα
34.	And Jesus said to them: The children of this world marry, and are given in marriage:	Et ait illis Jesus : Filii hujus sæculi nubunt, et traduntur ad nuptias :	και αποκριθεις ειπεν αυτοις ο ιησους οι υιοι του αιωνος τουτου γαμουσιν και εκγαμισκονται
35.	But they that shall be accounted worthy of that world, and of the resurrection from the dead, shall neither be married, nor take wives.	illi vero qui digni habebuntur sæculo illo, et resurrectione ex mortuis, neque nubent, neque ducent uxores :	οι δε καταξιωθεντες του αιωνος εκεινου τυχειν και της αναστασεως της εκ νεκρων ουτε γαμουσιν ουτε εκγαμιζονται
36.	Neither can they die any more: for they are equal to the angels, and are the children of God, being the children of the resurrection.	neque enim ultra mori potuerunt : æquales enim angelis sunt, et filii sunt Dei, cum sint filii resurrectionis.	ουτε γαρ αποθανειν ετι δυνανται ισαγγελοι γαρ εισιν και υιοι εισιν του θεου της αναστασεως υιοι οντες
37.	Now that the dead rise again, Moses also shewed, at the bush, when he called the Lord, The God of Abraham, and the God of Isaac, and the God of Jacob;	Quia vero resurgant mortui, et Moyses ostendit secus rubum, sicut dicit Dominum, Deum Abraham, et Deum Isaac, et Deum Jacob.	οτι δε εγειρονται οι νεκροι και μωσης εμηνυσεν επι της βατου ως λεγει κυριον τον θεον αβρααμ και τον θεον ισαακ και τον θεον ιακωβ
38.	For he is not the God of the dead, but of the living: for all live to him.	Deus autem non est mortuorum, sed vivorum : omnes enim vivunt ei.	θεος δε ουκ εστιν νεκρων αλλα ζωντων παντες γαρ αυτω ζωσιν

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32nd Sunday in Ordinary time

Readings at Mass

'The King of the world will raise us up to live for ever'

May the Lord strengthen you in everything good that you do or say

He is God, not of the dead, but of the living

Christian Art

Catena Aurea by St. Thomas Aguinas

Luke CHAP. 20

Saint of the day: Leonard of Noblac