Catena Aurea by St. Thomas Aguinas
CHAP. 17
17:2021
20. And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation:
21. Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.
CYRIL OF ALEXANDRIA. Because our Saviour, in His discourses which He addressed to others, spake often of the kingdom of God, the Pharisees derided Him; hence it is said, And when he was asked by the Pharisees when the kingdom of God should come. As though they said tauntingly, Before the kingdom of God come, which Thou speakest of, the death of the cross will be Thy lot. But our Lord testifying His patience, when reviled reviles not again, but the rather because they were evil, returns not a scornful answer; for it follows, He answered and said, The kingdom cometh not with observation; as if he says, Seek not to know the time when the kingdom of heaven shall again be at hand. For that time can be observed neither by men nor angels, not as the time of the Incarnation which was proclaimed by the foretelling of Prophets and the heraldings of Angels. Wherefore He adds, Neither shall they say, Lo here! or, Lo there! Or else, They ask about the kingdom of God, because, as is said below, they thought that on our Lords coming into Jerusalem, the kingdom of God would be immediately manifested. Therefore our Lord answers, that the kingdom of God will not come with observation.
CYRIL OF ALEXANDRIA. Now it is only for the benefit of each individual that He says that which follows, For behold the kingdom of God is within you; that is, it rests with you and your own hearts to receive it. For every man who is justified by faith and the grace of God, and adorned with virtues, may obtain the kingdom of heaven.
GREGORY OF NYSSA. (lib. de prop. sec. Deum.) Or, perhaps, the kingdom of God being within us, means that joy that is implanted in our hearts by the Holy Spirit. For that is, as it were, the image and pledge of the everlasting joy with which in the world to come the souls of the Saints rejoice.
BEDE. Or the kingdom of God means that He Himself is placed in the midst of them, that is, reigning in their hearts by faith.
17:2225
22. And he said unto the disciples, The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see it.
23. And they shall say to you, See here; or, see there: go not after them, nor follow them.
24. For as the lightning, that lighteneth out of the one part under heaven, shineth unto the other part under heaven; so shall also the Son of man be in his day.
25. But first must he suffer many things, and be rejected of this generation.
CYRIL OF ALEXANDRIA. When our Lord said, The kingdom of God is within you, He would fain prepare His disciples for suffering, that being made strong they might be able to enter the kingdom of God; He therefore foretells to them, that before His coming from heaven at the end of the world, persecution will break out upon them. Hence it follows, And he said unto the disciples, The days will come, &c. meaning that so terrible will be the persecution, that they would desire to see one of His days, that is, of that time when they yet walked with Christ. Truly the Jews ofttimes beset Christ with reproaches and insults, and sought to stone Him, and ofttimes would have hurled Him down from the mountain; but even these seem to be looked upon as slight in comparison of greater evils that are to come.
THEOPHYLACT. For their life was then without trouble, for Christ took care of them and protected them. But the time was coming when Christ should be taken away, and they should be exposed to perils, being brought before kings and princes, and then they should long for the first time and its tranquillity.
BEDE. Or, by the day of Christ He signifies His kingdom, which we hope will come, and He rightly says, one day, because there shall no darkness disturb the glory of that blessed time. It is right then to long for the day of Christ, yet from the earnestness of our longing, let us not vision to ourselves as though the day were at hand. Hence it follows, And they shall say to you, Lo here! and, Lo there!
EUSEBIUS. As if he said, If at the coming of Antichrist, his fame shall be spread abroad, as though Christ had appeared, go not out, nor follow him. For it cannot be that He who was once seen on earth, shall any more dwell in the corners of the earth. It will therefore be he of whom we speak, not the true Christ. For this is the clear sign of the second coming of our Saviour, that suddenly the lustre of His coming shall fill the whole world; and so it follows, For as the lightning that lighteneth, &c. For He will not appear walking upon the earth, as any common man, but will illuminate our whole universe, manifesting to all men the radiance of His divinity.
BEDE. And he well says, that lighteneth out of the one part under heaven, because the judgment will be given under the heaven, that is, in the midst of the air, as the Apostle says, We shall be caught up together with them in the clouds. (1 Thess. 4:17.) But if the Lord shall appear at the Judgment like lightning, then shall no one remain hidden in the deep of his heart, for the very brightness of the Judge pierces through him; we may also take this answer of our Lord to refer to His coming, whereby He comes daily into His Church. For ofttimes have heretics so vexed the Church, by saying that the faith of Christ stands in their own dogma, that the faithful in those times longed that the Lord would if it were possible even for one day return to the earth, and Himself make known what was the true faith. And you shall not see it, because it need not that the Lord should again testify by a bodily presence that which has been spiritually declared by the light of the Gospel, once scattered and diffused throughout the whole world.
CYRIL OF ALEXANDRIA. Now His disciples supposed that He would go to Jerusalem, and would at once make a manifestation of the kingdom of God. To rid them therefore of this belief, He informs them that it became Him first to suffer the Life-giving Passion, then to ascend to the Father and shine forth from above, that He might judge the world in righteousness. Hence He adds, But first must he suffer many things, and be rejected of this generation.
BEDE. He means the generation not only of the Jews, but also of all wicked men, by whom even now in His own body, that is, His Church, the Son of man suffers many things, and is rejected. But while He spake many things of His coming in glory, He inserts something also concerning His Passion, that when men saw Him dying, whom they had heard would be glorified, they might both soothe their sorrow for His sufferings by the hope of the promised glory, and at the same time prepare themselves, if they love the glories of His kingdom, to look without alarm upon the horrors of death.
Catena Aurea Luke 17
Saint of the Day for November 10
(d. November 10, 461)
Saint Leo the Great’s Story
With apparent strong conviction of the importance of the Bishop of Rome in the Church, and of the Church as the ongoing sign of Christ’s presence in the world, Leo the Great displayed endless dedication as pope. Elected in 440, he worked tirelessly as “Peter’s successor,” guiding his fellow bishops as “equals in the episcopacy and infirmities.”
Leo is known as one of the best administrative popes of the ancient Church. His work branched into four main areas, indicative of his notion of the pope’s total responsibility for the flock of Christ. He worked at length to control the heresies of Pelagianism—overemphasizing human freedom—Manichaeism—seeing everything material as evil—and others, placing demands on their followers so as to secure true Christian beliefs.
A second major area of his concern was doctrinal controversy in the Church in the East, to which he responded with a classic letter setting down the Church’s teaching on the two natures of Christ. With strong faith, he also led the defense of Rome against barbarian attack, taking the role of peacemaker.
In these three areas, Leo’s work has been highly regarded. His growth to sainthood has its basis in the spiritual depth with which he approached the pastoral care of his people, which was the fourth focus of his work. He is known for his spiritually profound sermons. An instrument of the call to holiness, well-versed in Scripture and ecclesiastical awareness, Leo had the ability to reach the everyday needs and interests of his people. One of his sermons is used in the Office of Readings on Christmas.
It is said of Leo that his true significance rests in his doctrinal insistence on the mysteries of Christ and the Church and in the supernatural charisms of the spiritual life given to humanity in Christ and in his Body, the Church. Thus Leo held firmly that everything he did and said as pope for the administration of the Church represented Christ, the head of the Mystical Body, and Saint Peter, in whose place Leo acted.
Reflection
At a time when there is widespread criticism of Church structures, we also hear criticism that bishops and priests—indeed, all of us—are too preoccupied with administration of temporal matters. Pope Leo is an example of a great administrator who used his talents in areas where spirit and structure are inseparably combined: doctrine, peace, and pastoral care. He avoided an “angelism” that tries to live without the body, as well as the “practicality” that deals only in externals.
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NAVARRE BIBLE COMMENTARY (RSV)
Ad Majorem Dei Gloriam (To the Greater Glory of God)
From: Philemon 7--20
A Plea on Onesimus' Behalf (Continuation)
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[7] For I have derived much joy and comfort from your love, my brother, because the hearts of the saints have been refreshed through you.
A Plea on Onesimus' Behalf
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[8] Accordingly, though I am bold enough in Christ to command you to do what is required, [9] Yet for love's sake I prefer to appeal to you--I, Paul, an ambassador and now a prisoner also for Christ Jesus--[10] I appeal to you for my, child, Onesimus, whose father I have become in my imprisonment. [11] Formerly he was useless to you, but now he is indeed useful to you and to me. [12] I am sending him back to you, sending my very heart. [13] I would have been glad to keep him with me, in order that he might serve me on your behalf during my imprisonment for the gospel; [14] but I preferred to do nothing without your consent in order that your goodness might not be by compulsion but of your own free will.
[15] Perhaps this is why he was parted from you for a while, that you might have him back for ever, [16] no longer as a slave but more than a slave, as a beloved brother, especially to me but how much more to you, both in the flesh and in the Lord. [17] So if you consider me your partner, receive him as you would receive me. [18] If he has wronged you at all, or owes you anything, charge that to my account. [19] I, Paul, write this with my own hand, I will repay it--to say nothing of your owing me even your own self. [20] Yes, brother, I want some benefit from you in the Lord. Refresh my heart in Christ.
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Commentary:
8-12. At this point St Paul gives his main reason for writing—to intercede for Onesimus. Typically, he appeals to Philemon's charity, rather than demanding his cooperation (cf. 2 Cor 1:23), and to support this appeal he refers to his (Paul's) being "an old man" and a "prisoner" for love of Jesus Christ (v. 9).
The Apostle's generosity of spirit is plain to see: in spite of being imprisoned he is self-forgetful and he uses every opportunity that presents itself to win converts--as was the case with Onesimus; and now he intercedes on his behalf. If once he was "useless" to his master, Onesimus can now be very "useful"; there is here a play on words, because the name Onesimus means "useful": it is as if he were saying that maybe Onesimus did not formerly live up to his name, but now he does; he has been very useful to Paul and now that he is going back he will also be useful to Philemon, who should receive him as if he were the Apostle himself (v. 12).
We should never have fixed ideas about people; despite mistakes and shortcomings, everyone can improve and, with God's grace, undergo a true change of heart.
The New Testament writings clearly show that the first Christians' apostolate extended to all sectors of society with the result that Christians were to be found everywhere. St John Chrysostom points this out as follows: "Aquila worked at a manual wade; the lady who sold purple ran a workshop, another [Christian] was in charge of a gaol; another a centurion, like Cornelius; another was sick, like Timothy; another, Onesimus, was a slave and a fugitive; yet none of them found any of this an obstacle, and all shone for their holiness--men and women, young and old, slaves and free, soldiers and civilians" ("Hom. on St Matthew", 43).
13-14. This is another example of the Apostle's typical refinement. Although his first idea was to keep Onesimus with him to help him during his imprisonment, he prefers that he who has the force of law on his side (Roman law, in this instance) should freely decide what action to take (cf. his approach to making collections: 2 Cor 9:7).
In line with the teaching of Christ and his Apostles, the Second Vatican Council "urges everyone, especially those responsible for educating others, to try to form men and women with a respect for the moral order and who will obey lawful authority and be lovers of true freedom--men, and women, who direct their activities with a sense of responsibility, and strive for what is true and just in willing cooperation with others" ("Dignitatis Humanae", 8).
St Paul's refinement was not inspired only by reasons of friendship nor was it a mere tactic: he wants people--in this case, Philemon--to come to free personal decisions, for freedom is a great gift which God has given to every person. "If only we lived like this, if only we knew how to imbue our behavior with generosity, with a desire for understanding and peace! We would encourage the rightful independence of all. Everyone would take a responsible approach to the tasks that correspond to him in temporal matters" (St J. Escriva, "Christ Is Passing By", 124).
15-16. At this point Paul's thinking becomes exceptionally theological and incisive. What at first sight could have been seen as something bad--Onesimus' running away--can now be viewed in another light, the sharper light of divine providence: God can draw good out of evil, for "in everything, God works for good with those who love him" (Rom 8:28); he has allowed this incident to happen so as to give Onesimus the chance to discover the Christian faith.
Therefore, Philemon should now recognize him as a brother, for faith in Jesus Christ makes us all children of the same Father (cf. Gal 3:27- 28; Eph 6:9). "Look at Paul writing on behalf of Onesimus, a runaway slave; he is not ashamed to call him his child, his very heart, his brother, his partner. What can I say?", St John Chrysostom asks; "Jesus Christ lowered himself to the point of making our slaves his brothers. If they are brothers of Jesus Christ, then they are also our brothers" ("Hom. on Philem", 2, ad loc.).
Due to this teaching slavery gradually died out. The teaching of the Church's Magisterium has contributed to a growing realization that all workers have innate dignity and rights as men and as sons and daughters of God. In an early encyclical of modern times Leo XIII called on employers to see that "it is truly shameful and inhuman to misuse men< BR>as though they were mere things designed just to be used in the pursuit of gain", and reminded them of their duties never "to look upon workers as their bondsmen but to respect in every man his dignity and worth as a man and a Christian" ("Rerum Novarum", 16).
Christianity, then, elevates and gives a new dignity to interpersonal relationships, thereby helping produce changes and improvements in social structures. Every Christian insofar as he can should contribute to bringing these changes about, but the methods used to do so must always be moral. Neglect to play one's part in social reform could even constitute a grave sin, a "social" sin against the virtue of justice.
John Paul II teaches that "the term 'social' applies to every sin against justice in interpersonal relationships, committed either by the individual against the community or by the community against the individual. Also 'social' is every sin against the rights of th e human person, beginning with the right to life and including the life of the unborn, or against a person's physical integrity. Likewise 'social' is every sin against others' freedom, especially against the supreme freedom to believe in God and adore him; 'social' is every sin against the dignity and honor of one's neighbor. Also 'social' is every sin against the common good and its exigencies in relation to the whole broad spectrum of the rights and duties of citizens. The term 'social' can be applied to sins of commission or omission--on the part of political, economic or trade union leaders, who though in a position to do so do not work diligently and wisely for the improvement and transformation of society according to the requirements and potential of the given historic moment; as also on the part of workers who through absenteeism or non-cooperation fail to ensure that their industries can continue to advance the well-being of t he workers themselves, of their families, and of the whole of society" ("Reconciliatio Et Paenitentia", 16).
17-21. Paul identifies himself with Onesimus because they share the same faith--and Paul is an extremely generous person. Here we can clearly see his great charity which leads him to love everyone much more than is his strict duly. "Be convinced that justice alone is never enough to solve the great problems of mankind. When justice alone is done, do not be surprised if people are hurt: the dignity of man, who is a son of God, requires much more. Charity must penetrate and accompany justice because it sweetens and deifies everything: 'God is love' (1 Jn 4:16). Our motive in everything we do should be the Love of God, which makes it easier for us to love our neighbor and which purifies all earthly love and raises it on to a higher level" ([St] J. Escriva, "Friends of God", 172). It is not surprising, then, that the Apostle should ask Philemon to charge it to his account if Onesimus has wronged him or owes him anything (v. 18). And as if to confirm this commitment with affection and good humor he as it were signs a docket promising to pay any charge there may be. However, he immediately goes on to remind Philemon that if they worked out their accounts Philemon would be found to be in debt to Paul, because it was due to Paul that he became a Christian (v. l9). On this account Paul feels that he can ask him to forgive Onesimus: that sign of love and affection would really do Paul good in his present circumstances. But, he goes on to say (it is a suggestion that delicately respects Philemon's decision) that he hopes Philemon's obedience will lead him to do "even more" (v. 21). As suggested in the Introduction to this letter he is probably hoping that he will set Onesimus free. In the eyes of the law Onesimus is still a slave; but as a Christian he is already a free man.
St Paul does not directly ask for Onesimus' freedom, although he does hint at it, encouraging his old master to set him free but leaving it up to him to decide (and thereby merit). He reminds Philemon how generous he, Paul, was towards him (vv. 18-19), in the hope that Philemon will reciprocate. "This is a repetition of the same testimony he expressed earlier in his letter", St John Chrysostom points out; "'knowing that you will do even more than I say': it is impossible to imagine anything more persuasive, any more convincing argument than this tender regard of his generosity which St Paul expresses; Philemon cannot but agree to his demand" ("Hom. on Philem, ad loc.").
From: Luke 17:20-25The Coming of the Kingdom of God
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[20] Being asked by the Pharisees when the Kingdom of God was coming, He (Jesus) answered them, "The Kingdom of God is not coming with signs to be observed; [21] nor will they say, `Lo, here it is!' or `There!' for behold, the Kingdom of God is in the midst of you."
The Day of the Son of Man
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[22] And He said to His disciples, "The days are coming when you will desire to see one of the days of the Son of Man, and you will not see it. [23] And they will say to you, `Lo, there!' or `Lo, here!' Do not go, do not follow them. [24] For as the lightning flashes and lights up the sky from one side to the other, so will the Son of Man be in His day. [25] But first He must suffer many things and be rejected by this generation."
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Commentary:
20-21. Like many Jews of their time, the Pharisees imagined the establishment of the Kingdom of God in terms of external, political authority; whereas Jesus teaches that it is something eminently spiritual, supernatural, which has been happening since Jesus' coming, although its climax will be after His Second Coming or Parousia at the end of the world; its effect is to be seen, above all, in men's hearts, although it is also something visible and external, just as the Church has a visible dimension.
The presence of the Kingdom of God in each soul is something one perceives through the affections and inspirations communicated by the Holy Spirit. St. Therese of Lisieux says this about her own experience: "The Doctor of doctors teaches us without the sound of words. I have never heard Him speak, and yet I know He is within my soul. Every moment He is guiding and inspiring me, and, just at the moment I need them, `lights' till then unseen are granted me. Most often it is not at prayer that they come but while I go about my daily duties" ("The Story of a Soul", Chapter 8).
22. After the Apostles receive the Holy Spirit on the day of Pentecost they will devote their whole lives to preaching boldly the message of Jesus Christ, and winning all people over to the Lord. This will lead them to experience many severe contradictions; they will suffer so much that they will yearn to see even "one of the days of the Son of Man", that is, one of the days of the victory of Jesus Christ. But this day will not arrive until the Lord's Second Coming.
23-36. These words of our Lord are a prophecy about the last coming of the Son of Man. We should remember that prophecy often involves events on different levels, many symbols, a terminology of its own; the "chiaroscuro" which they create gives us insight into future events, but the concrete details only become clear when the events actually occur. Our Lord's last coming will be something sudden and unexpected; it will catch many people unprepared. Jesus illustrates this by giving examples from sacred history: as in the time of Noah (cf. Genesis 6:9-19:7) and that of Lot (cf. Genesis 18:16-19:27) divine judgment will be visited on men without warning.
However, it is useful to recall here that everyone will find himself before the divine Judge immediately when he dies, at the Particular Judgment. Thus Jesus' teaching has also a present urgency about it: here and now a disciple should scrutinize his own conduct, for the Lord can call him when he least expects.
Source: Daily Word for Reflection—Navarre Bible
