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Catholic Caucus: Daily Mass Readings 22-November-2023
Universalis/Jerusalem Bible ^

Posted on 11/22/2023 7:53:54 AM PST by annalex

22 November 2023

Saint Cecilia, Virgin, Martyr
on Wednesday of week 33 in Ordinary Time

Saint Cecilia Catholic Church, Haysville, KS

Readings at Mass

Liturgical Colour: Red. Year: A(I).

Readings for the feria

Readings for the memorial

These are the readings for the feria

First reading
2 Maccabees 7:1,20-31 ©

The creator of the world will give you back both breath and life

There were seven brothers who were arrested with their mother. The king tried to force them to taste pig’s flesh, which the Law forbids, by torturing them with whips and scourges. But the mother was especially admirable and worthy of honourable remembrance, for she watched the death of seven sons in the course of a single day, and endured it resolutely because of her hopes in the Lord. Indeed she encouraged each of them in the language of their ancestors; filled with noble conviction, she reinforced her womanly argument with manly courage, saying to them, ‘I do not know how you appeared in my womb; it was not I who endowed you with breath and life, I had not the shaping of your every part. It is the creator of the world, ordaining the process of man’s birth and presiding over the origin of all things, who in his mercy will most surely give you back both breath and life, seeing that you now despise your own existence for the sake of his laws.’
  Antiochus thought he was being ridiculed, suspecting insult in the tone of her voice; and as the youngest was still alive he appealed to him not with mere words but with promises on oath to make him both rich and happy if he would abandon the traditions of his ancestors; he would make him his Friend and entrust him with public office. The young man took no notice at all, and so the king then appealed to the mother, urging her to advise the youth to save his life. After a great deal of urging on his part she agreed to try persuasion on her son. Bending over him, she fooled the cruel tyrant with these words, uttered in the language of their ancestors, ‘My son, have pity on me; I carried you nine months in my womb and suckled you three years, fed you and reared you to the age you are now (and cherished you). I implore you, my child, observe heaven and earth, consider all that is in them, and acknowledge that God made them out of what did not exist, and that mankind comes into being in the same way. Do not fear this executioner, but prove yourself worthy of your brothers, and make death welcome, so that in the day of mercy I may receive you back in your brothers’ company.’
  She had scarcely ended when the young man said, ‘What are you all waiting for? I will not comply with the king’s ordinance; I obey the ordinance of the Law given to our ancestors through Moses. As for you, sir, who have contrived every kind of evil against the Hebrews, you will certainly not escape the hands of God.’

Responsorial Psalm
Psalm 16(17):1,5-6,8,15 ©
I shall be filled, when I awake, with the sight of your glory, O Lord.
Lord, hear a cause that is just,
  pay heed to my cry.
Turn your ear to my prayer:
  no deceit is on my lips.
I shall be filled, when I awake, with the sight of your glory, O Lord.
  I kept my feet firmly in your paths;
  there was no faltering in my steps.
I am here and I call, you will hear me, O God.
  Turn your ear to me; hear my words.
I shall be filled, when I awake, with the sight of your glory, O Lord.
Guard me as the apple of your eye.
  Hide me in the shadow of your wings
As for me, in my justice I shall see your face
  and be filled, when I awake, with the sight of your glory.
I shall be filled, when I awake, with the sight of your glory, O Lord.

Gospel Acclamation1Jn2:5
Alleluia, alleluia!
Whenever anyone obeys what Christ has said,
God’s love comes to perfection in him.
Alleluia, alleluia!
I chose you from the world
to go out and bear fruit,
fruit that will last,
says the Lord.

GospelLuke 19:11-28 ©

The parable of the talents

While the people were listening, Jesus went on to tell a parable, because he was near Jerusalem and they imagined that the kingdom of God was going to show itself then and there. Accordingly he said, ‘A man of noble birth went to a distant country to be appointed king and afterwards return. He summoned ten of his servants and gave them ten pounds. “Do business with these” he told them “until I get back.” But his compatriots detested him and sent a delegation to follow him with this message, “We do not want this man to be our king.”
  ‘Now on his return, having received his appointment as king, he sent for those servants to whom he had given the money, to find out what profit each had made. The first came in and said, “Sir, your one pound has brought in ten.” “Well done, my good servant!” he replied “Since you have proved yourself faithful in a very small thing, you shall have the government of ten cities.” Then came the second and said, “Sir, your one pound has made five.” To this one also he said, “And you shall be in charge of five cities.” Next came the other and said, “Sir, here is your pound. I put it away safely in a piece of linen because I was afraid of you; for you are an exacting man: you pick up what you have not put down and reap what you have not sown.” “You wicked servant!” he said “Out of your own mouth I condemn you. So you knew I was an exacting man, picking up what I have not put down and reaping what I have not sown? Then why did you not put my money in the bank? On my return I could have drawn it out with interest.” And he said to those standing by, “Take the pound from him and give it to the man who has ten pounds.” And they said to him, “But, sir, he has ten pounds…”. “I tell you, to everyone who has will be given more; but from the man who has not, even what he has will be taken away.
  ‘“But as for my enemies who did not want me for their king, bring them here and execute them in my presence.”’
  When he had said this he went on ahead, going up to Jerusalem.


These are the readings for the memorial

First reading
Hosea 2:16,17,21-22 ©

I will betroth you to myself for ever

The Lord says this:
I am going to lead her out into the wilderness
and speak to her heart.
There she will respond to me as she did when she was young,
as she did when she came out of the land of Egypt.
I will betroth you to myself for ever,
betroth you with integrity and justice,
with tenderness and love;
I will betroth you to myself with faithfulness,
and you will come to know the Lord.

Responsorial Psalm
Psalm 44(45):11-12,14-17 ©
Listen, O daughter, give ear to my words.
The bridegroom is here! Go out and meet Christ the Lord.
Listen, O daughter, give ear to my words:
  forget your own people and your father’s house.
So will the king desire your beauty:
  He is your lord, pay homage to him.
Listen, O daughter, give ear to my words.
The bridegroom is here! Go out and meet Christ the Lord.
The daughter of the king is clothed with splendour,
  her robes embroidered with pearls set in gold.
She is led to the king with her maiden companions.
Listen, O daughter, give ear to my words.
The bridegroom is here! Go out and meet Christ the Lord.
They are escorted amid gladness and joy;
  they pass within the palace of the king.
Sons shall be yours in place of your fathers:
  you will make them princes over all the earth.
Listen, O daughter, give ear to my words.
The bridegroom is here! Go out and meet Christ the Lord.

Gospel Acclamation
Alleluia, alleluia!
This is the wise virgin whom the Lord found watching;
she went in to the wedding feast with him when he came.

GospelMatthew 25:1-13 ©

The wise and foolish virgins

Jesus told this parable to his disciples: ‘The kingdom of heaven will be like this: Ten bridesmaids took their lamps and went to meet the bridegroom. Five of them were foolish and five were sensible: the foolish ones did take their lamps, but they brought no oil, whereas the sensible ones took flasks of oil as well as their lamps. The bridegroom was late, and they all grew drowsy and fell asleep. But at midnight there was a cry, “The bridegroom is here! Go out and meet him.” At this, all those bridesmaids woke up and trimmed their lamps, and the foolish ones said to the sensible ones, “Give us some of your oil: our lamps are going out.” But they replied, “There may not be enough for us and for you; you had better go to those who sell it and buy some for yourselves.” They had gone off to buy it when the bridegroom arrived. Those who were ready went in with him to the wedding hall and the door was closed. The other bridesmaids arrived later. “Lord, Lord,” they said “open the door for us.” But he replied, “I tell you solemnly, I do not know you.” So stay awake, because you do not know either the day or the hour.’



Christian Art


Each day, The Christian Art website gives a picture and reflection on the Gospel of the day.

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.

TOPICS: Catholic; General Discusssion; Prayer; Worship
KEYWORDS: catholic; lk19; mt25; ordinarytime; prayer
For your reading, reflection, faith-sharing, comments, questions, discussion.

1 posted on 11/22/2023 7:53:54 AM PST by annalex
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To: All

KEYWORDS: catholic; lk19; mt25; ordinarytime; prayer

2 posted on 11/22/2023 7:54:51 AM PST by annalex (fear them not)
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To: nickcarraway; NYer; ELS; Pyro7480; livius; ArrogantBustard; Catholicguy; RobbyS; marshmallow; ...

Alleluia Ping

Please FReepmail me to get on/off the Alleluia Ping List.

3 posted on 11/22/2023 7:55:51 AM PST by annalex (fear them not)
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To: annalex
My dad is back in the hospital. [JimRob update at 242]
Jim still needs our prayers. Thread 2
Prayer thread for Salvation's recovery
Pray for Ukraine
Prayer thread for Fidelis' recovery
Update on Jim Robinson's health issues
4 posted on 11/22/2023 7:56:31 AM PST by annalex (fear them not)
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To: annalex
 English: Douay-RheimsLatin: Vulgata ClementinaGreek NT: Byzantine/Majority Text (2000)
 Luke 19
11As they were hearing these things, he added and spoke a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately be manifested. Hæc illis audientibus adjiciens, dixit parabolam, eo quod esset prope Jerusalem : et quia existimarent quod confestim regnum Dei manifestaretur.ακουοντων δε αυτων ταυτα προσθεις ειπεν παραβολην δια το εγγυς αυτον ειναι ιερουσαλημ και δοκειν αυτους οτι παραχρημα μελλει η βασιλεια του θεου αναφαινεσθαι
12He said therefore: A certain nobleman went into a far country, to receive for himself a kingdom, and to return. Dixit ergo : Homo quidam nobilis abiit in regionem longinquam accipere sibi regnum, et reverti.ειπεν ουν ανθρωπος τις ευγενης επορευθη εις χωραν μακραν λαβειν εαυτω βασιλειαν και υποστρεψαι
13And calling his ten servants, he gave them ten pounds, and said to them: Trade till I come. Vocatis autem decem servis suis, dedit eis decem mnas, et ait ad illos : Negotiamini dum venio.καλεσας δε δεκα δουλους εαυτου εδωκεν αυτοις δεκα μνας και ειπεν προς αυτους πραγματευσασθε εως ερχομαι
14But his citizens hated him: and they sent an embassage after him, saying: We will not have this man to reign over us. Cives autem ejus oderant eum : et miserunt legationem post illum, dicentes : Nolumus hunc regnare super nos.οι δε πολιται αυτου εμισουν αυτον και απεστειλαν πρεσβειαν οπισω αυτου λεγοντες ου θελομεν τουτον βασιλευσαι εφ ημας
15And it came to pass, that he returned, having received the kingdom: and he commanded his servants to be called, to whom he had given the money, that he might know how much every man had gained by trading. Et factum est ut rediret accepto regno : et jussit vocari servos, quibus dedit pecuniam, ut sciret quantum quisque negotiatus esset.και εγενετο εν τω επανελθειν αυτον λαβοντα την βασιλειαν [και] ειπεν φωνηθηναι αυτω τους δουλους τουτους οις εδωκεν το αργυριον ινα γνω τις τι διεπραγματευσατο
16And the first came, saying: Lord, thy pound hath gained ten pounds. Venit autem primus dicens : Domine, mna tua decem mnas acquisivit.παρεγενετο δε ο πρωτος λεγων κυριε η μνα σου προσειργασατο δεκα μνας
17And he said to him: Well done, thou good servant, because thou hast been faithful in a little, thou shalt have power over ten cities. Et ait illi : Euge bone serve, quia in modico fuisti fidelis, eris potestatem habens super decem civitates.και ειπεν αυτω ευ αγαθε δουλε οτι εν ελαχιστω πιστος εγενου ισθι εξουσιαν εχων επανω δεκα πολεων
18And the second came, saying: Lord, thy pound hath gained five pounds. Et alter venit, dicens : Domine, mna tua fecit quinque mnas.και ηλθεν ο δευτερος λεγων κυριε η μνα σου εποιησεν πεντε μνας
19And he said to him: Be thou also over five cities. Et huic ait : Et tu esto super quinque civitates.ειπεν δε και τουτω και συ γινου επανω πεντε πολεων
20And another came, saying: Lord, behold here is thy pound, which I have kept laid up in a napkin; Et alter venit, dicens : Domine, ecce mna tua, quam habui repositam in sudario :και ετερος ηλθεν λεγων κυριε ιδου η μνα σου ην ειχον αποκειμενην εν σουδαριω
21For I feared thee, because thou art an austere man: thou takest up what thou didst not lay down, and thou reapest that which thou didst not sow. timui enim te, quia homo austerus es : tollis quod non posuisti, et metis quod non seminasti.εφοβουμην γαρ σε οτι ανθρωπος αυστηρος ει αιρεις ο ουκ εθηκας και θεριζεις ο ουκ εσπειρας
22He saith to him: Out of thy own mouth I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up what I laid not down, and reaping that which I did not sow: Dicit ei : De ore tuo te judico, serve nequam. Sciebas quod ego homo austerus sum, tollens quod non posui, et metens quod non seminavi :λεγει δε αυτω εκ του στοματος σου κρινω σε πονηρε δουλε ηδεις οτι εγω ανθρωπος αυστηρος ειμι αιρων ο ουκ εθηκα και θεριζων ο ουκ εσπειρα
23And why then didst thou not give my money into the bank, that at my coming, I might have exacted it with usury? et quare non dedisti pecuniam meam ad mensam, ut ego veniens cum usuris utique exegissem illam ?και δια τι ουκ εδωκας το αργυριον μου επι τραπεζαν και εγω ελθων συν τοκω αν επραξα αυτο
24And he said to them that stood by: Take the pound away from him, and give it to him that hath ten pounds. Et astantibus dixit : Auferte ab illo mnam, et date illi qui decem mnas habet.και τοις παρεστωσιν ειπεν αρατε απ αυτου την μναν και δοτε τω τας δεκα μνας εχοντι
25And they said to him: Lord, he hath ten pounds. Et dixerunt ei : Domine, habet decem mnas.και ειπον αυτω κυριε εχει δεκα μνας
26But I say to you, that to every one that hath shall be given, and he shall abound: and from him that hath not, even that which he hath, shall be taken from him. Dico autem vobis, quia omni habenti dabitur, et abundabit : ab eo autem qui non habet, et quod habet auferetur ab eo.λεγω γαρ υμιν οτι παντι τω εχοντι δοθησεται απο δε του μη εχοντος και ο εχει αρθησεται απ αυτου
27But as for those my enemies, who would not have me reign over them, bring them hither, and kill them before me. Verumtamen inimicos meos illos, qui noluerunt me regnare super se, adducite huc : et interficite ante me.πλην τους εχθρους μου εκεινους τους μη θελησαντας με βασιλευσαι επ αυτους αγαγετε ωδε και κατασφαξατε εμπροσθεν μου
28And having said these things, he went before, going up to Jerusalem. Et his dictis, præcedebat ascendens Jerosolymam.και ειπων ταυτα επορευετο εμπροσθεν αναβαινων εις ιεροσολυμα

(*) The laconic quality of Latin is notable in verse 15.

5 posted on 11/22/2023 7:57:21 AM PST by annalex (fear them not)
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To: annalex

Catena Aurea by St. Thomas Aguinas


11. And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear.

12. He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return.

13. And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come.

14. But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us.

15. And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading.

16. Then came the first, saying, Lord, thy pound hath gained ten pounds.

17. And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities.

18. And the second came, saying, Lord, thy pound hath gained five pounds.

19. And he said likewise to him, Be thou also over five cities.

20. And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin:

21. For I feared thee, because thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow.

22. And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow:

23. Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury?

24. And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds.

25. (And they said unto him, Lord, he hath ten pounds.)

26. For I say unto you, That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away from him.

27. But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me.

EUSEBIUS. There were some who thought that our Saviour’s kingdom would commence at His first coming, and they were expecting it shortly to appear when He was preparing to go up to Jerusalem; so astonished were they by the divine miracles which He did. He therefore informs them, that He should not receive the kingdom from His Father until He had left mankind to go to His Father.

THEOPHYLACT. The Lord points out the vanity of their imaginations, for the senses cannot embrace the kingdom of God; He also plainly shews to them, that as God He knew their thoughts, putting to them the following parable, A certain nobleman, &c.

CYRIL OF ALEXANDRIA. This parable is intended to set before us the mysteries of Christ from the first to the last. For God was made man, who was the Word from the beginning; and though He became a servant, yet was He noble because of His unspeakable birth from the Father.

BASIL. (in Esai. c. 13. 13.) Noble, not only in respect of His Godhead, but of His manhood, being sprung from the seed of David according to the flesh. He went into a far country, separated not so much by distance of place as by actual condition. For God Himself is nigh to every one of us, when our good works bind us to Him. And He is afar off, as often as by cleaving to destruction, we remove ourselves away from Him. To this earthly country then He came at a distance from God, that He might receive the kingdom of the Gentiles, according to the Psalm, Ask of me, and I will give thee the heathen for thine inheritance. (Ps. 2:8.)

AUGUSTINE. (de Qu. Ev. lib. ii. qu. 40.) Or the far country is the Gentile Church, extending to the uttermost parts of the earth. For He went that the fulness of the Gentiles might come in; He will return that all Israel may be saved.

EUSEBIUS. Or by His setting out into a far country, He denotes His own ascension from earth to heaven. But when He adds, To receive for himself a kingdom, and to return; He points out His second appearance, when He shall come as a King and in great glory. He first of all calls Himself a man, because of His nativity in the flesh, then noble; not yet a King, because as yet at His first appearance He exercised no kingly power. It is also well said to obtain for Himself a kingdom, according to Daniel, Behold one like the Son of man came with the clouds of heaven, and a kingdom was given to him. (Dan. 7:13.)

CYRIL OF ALEXANDRIA. For ascending up to heaven, He sits on the right hand of the Majesty on high. (Heb. 1:3.) But being ascended, He hath dispensed to those that believe on Him different divine graces, as unto the servants were committed their Lord’s goods, that gaining something they might bring him token of their service. As it follows, And he called his ten servants, and delivered them ten pounds.

CHRYSOSTOM. Holy Scripture is accustomed to use the number ten as a sign of perfection, for if any one wishes to count beyond it, he has again to begin from unity, having in ten as it were arrived at a goal. And so in the giving of the talents, the one who reaches the goal of divine obedience is said to have received ten pounds.

AUGUSTINE. (ut sup.) Or by the ten pounds he signifies the law, because of the ten commandments, and by the ten servants, those to whom while under the law grace was preached. For so we must interpret the ten pounds given them for trading, seeing that they understood the law, when its veil was removed, to belong to the Gospel.

BEDE. A pound which the Greeks call μνᾶ is equal in weight to a hundred drachmas, and every word of Scripture, as suggesting to us the perfection of the heavenly life, shines as it were with the greatness of the hundredth number.

EUSEBIUS. By those then who receive the pounds, He means His disciples, giving a pound to each, since He entrusts to all an equal stewardship; He bade them put it out to use, as it follows, Occupy till I come. Now there was no other employment but to preach the doctrine of His kingdom to those who would hear it. But there is one and the same doctrine for all, one faith, one baptism. And therefore is one pound given to each.

CYRIL OF ALEXANDRIA. But greatly indeed do these differ from those who denied the kingdom of God, of whom it is added, But his citizens hated him. And this it is for which Christ upbraided the Jews, when He said, But now have they both seen and hated me and my Father. (John 15:24.) But they rejected His kingdom, saying to Pilate, We have no king but Cæsar. (John 19:15.)

EUSEBIUS. By citizens He signifies the Jews, who were sprung from the same lineage according to the flesh, and with whom He joined in the customs of the law.

AUGUSTINE. (de Quæst. Ev. ut sup.) And they sent a message after Him, because after His resurrection also, they persecuted His Apostles, and refused the preaching of the Gospel.

EUSEBIUS. After our Saviour had instructed them in the things belonging to His first coming, He proceeds to set forth His second coming with majesty and great glory, saying, And it came to pass, that when he was returned, having received the kingdom.

CHRYSOSTOM. (Hom. 39. in 1. ad Cor.) Holy Scripture notes two kingdoms of God, one indeed by creation, since by right of creation He is King over all men; the other by justification, since He reigns over the just, of their own will made subject to Him. And this is the kingdom which He is here said to have received.

AUGUSTINE. (de Quæst. Ev. ut sup.) He also returns after having received His kingdom, because in all glory will He come who appeared lowly to them to whom He said, My kingdom is not of this world. (John 18:36.)

CYRIL OF ALEXANDRIA. But when Christ returns, having taken unto Himself His kingdom, the ministers of the word will receive their deserved praises and delight in heavenly rewards, because they multiplied their talent by acquiring more talents, as it is added, Then came the first, saying, Lord, thy pound has gained ten pounds.

BEDE. The first servant is the order of teachers sent to the circumcision, who received one pound to put out to use, inasmuch as it was ordered to preach one faith. But this one pound gained ten pounds, because by its teaching it united to itself the people who were subject to the law. It follows, And he said unto him, Well done, thou good servant: because thou hast been faithful in a very little, &c. The servant is faithful in a very little who does not adulterate the word of God. For all the gifts we receive now are but small in comparison of what we shall have.

GREEK EXPOSITOR. (Evagrius.) Because he receives the reward of his own good works, he is said to be set over ten cities. And some conceiving unworthily of these promises imagine that they themselves are preferred to magistracies and chief places in the earthly Jerusalem, which is built with precious stones, because they have had their conversation honest in Christ; so little do they purge their soul of all hankering after power and authority among men.

AMBROSE. But the ten cities are the souls over whom he is rightly placed who has deposited in the minds of men his Lord’s money and the holy words, which are tried as silver is tried in the fire. For as Jerusalem is said to be built as a city, (Ps. 121:3.) so are peace-making souls. And as angels have rule, so have they who have acquired the life of angels.

It follows, And the second came, saying, Lord, thy pound has gained five pounds.

BEDE. That servant is the assembly of those who were sent to preach the Gospel to the uncircumcision, whose pound, that is the faith of the Gospel, gained five pounds, because it converted to the grace of Evangelical faith, the nations before enslaved to the five senses of the body. And he said likewise to him, Be thou also over five cities; that is, be exalted to shine through the faith and conversation of those souls which thou hast enlightened.

AMBROSE. Or perhaps differently; he who gained five pounds has all the moral virtues, for there are five senses of the body. He who gained ten has so much more, that is to say, the mysteries of the law as well as the moral virtues. The ten pounds may also here be taken to mean the ten words, that is, the teaching of the law; the five pounds, the ordering of discipline. But the scribe must be perfect in all things. And rightly, since He is speaking of the Jews, are there two only who bring their pounds multiplied, not indeed by a gainful interest of money, but a profitable stewardship of the Gospel. For there is one kind of usury in money lent on interest, another in heavenly teaching.

CHRYSOSTOM. For in earthly wealth it does not belong to one man to be made rich without another being made poor, but in spiritual riches, without his making another rich also. For in earthly matters participation lessens, in spiritual it increases wealth.

AUGUSTINE. (de Quæst. Evan. lib. ii. qu. 46.) Or else; That one of those who well employed their money gained ten pounds, another five, signifies that they acquired them for the flock of God, by whom the law was now understood through grace, either because of the ten commandments of the law, or because he, through whom the law was given, wrote five books; and to this belong the ten and five cities over which He appoints them to preside. For the manifold meanings or interpretations which spring up concerning some individual precept or book, when reduced and brought together in one, make as it were a city of living eternal reasons. Hence a city is not a multitude of living creatures, but of reasonable beings bound together by the fellowship of one law. The servants then who bring an account of that which they had received, and are praised for having gained more, represent those giving in their account who have well employed what they had received, to increase their Lord’s riches by those who believe on Him, while they who are unwilling to do this are signified by that servant who kept his pound laid up in a napkin; of whom it follows, And the third came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin, &c. For there are some who flatter themselves with this delusion, saying, It is enough for each individual to answer concerning himself, what need then of others to preach and minister, in order that every one should be compelled also to give an account of himself, seeing that in the Lord’s sight even they are without excuse to whom the law was not given, and who were not asleep at the time of the preaching of the Gospel, for they might have known the Creator through the creature; and then it follows, For I feared thee, because thou art an austere man, &c. For this is, as it were, to reap when he did not sow, that is, to hold those guilty of ungodliness to whom this word of the law or the Gospel was not preached, and avoiding as it were this peril of judgment, with slothful toil they rest from the ministration of the word. And this it is to tie up in a napkin what they had received.

THEOPHYLACT. For with a napkin the face of the dead is covered; well then is this idler said to have wrapped up his pound in a napkin, because leaving it dead and unprofitable he neitheir touched nor increased it.

BEDE. Or to tie up money in a napkin is to hide the gifts we have received under the indolence of a sluggish body. But that which he thought to have used as an excuse is turned to his own blame, as it follows, He says unto him, Out of thy own mouth will I judge thee, thou wicked servant. He is called a wicked servant, as being slothful in business, and proud in questioning his Lord’s judgment. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow: wherefore then gavest thou not my money into the bank? As though he said, If thou knewest me to be a hard man, and a seeker of what is not mine own, why did not the thought of this strike thee with terror, that thou mightest be sure that I would require mine own with strictness?

But money or silver is the preaching of the Gospel and the word of God, for the words of the Lord are pure words as silver tried in the fire. (Ps. 12:6.) And this word of the Lord ought to be given to the bank, that is, put into hearts meet and ready to receive it.

AUGUSTINE. (de Quæst. Ev. ubi sup.) Or the bank into which the money was to be given, we take to be the very profession of religion which is publicly put forth as a means necessary to salvation.

CHRYSOSTOM. In the payment of earthly riches the debtors are obliged only to strictness. Whatever they receive, so much must they return, nothing more is required of them. But with regard to the words of God, we are not only bound diligently to keep, but we are commanded to increase; and hence it follows, that at my coming I might have required the same with usury.

BEDE. For they who by faith receive the riches of the word from a teacher, must by their works pay it back with usury, or be earnestly desirous to know something more than what they have as yet learnt from the mouth of their preachers.

CYRIL OF ALEXANDRIA. It is the work of teachers to engraft in their hearers’ minds wholesome and profitable words, but of divine power to win the hearers to obedience, and render their understanding fruitful. Now this servant, so far from being commended or thought worthy of honour, was condemned as slothful, as it follows, And he said unto them that stood by, Take from him the pound, and give to him that hath ten pounds.

AUGUSTINE. (de Quæst. Ev. l. ii. qu. 46.) Signifying thereby that both he will lose the gift of God, who having, hath not, that is, useth it not, and that he will have it increased, who having, hath, that is, rightly useth it.

BEDE. The mystical meaning I suppose is this, that at the coming in of the Gentiles all Israel shall be saved, (Rom. 11:26.) and that then the abundant grace of the Spirit will be poured out upon the teachers.

CHRYSOSTOM. (Hom. 43. in Act.) He says then to them that stood by, Take from him the pound, because it is not the part of a wise man to punish, but he needs some one else as the minister of the judge in executing punishment. For even God does not Himself inflict punishment, but through the ministry of His angels.

AMBROSE. Nothing is said of the other servants, who like wasteful debtors lost all that they had received. By those two servants who gained by trading, are signified that small number, who in two companies were sent as dressers of the vineyard; by the remainder all the Jews. It follows, And they said unto him, Lord, he has ten pounds. And lest this should seem unjust, it is added, For to every one that hath, it shall be given.

THEOPHYLACT. For seeing that he gained ten, by multiplying his pound tenfold, it is plain that by having more to multiply, he would be an occasion of greater gain to his Lord. But from the slothful and idle, who stirs not himself to increase what he has received, shall be taken away even that which he possesses, that there may be no gap in the Lord’s account when it is given to others and multiplied. But this is not to be applied only to the words of God and teaching, but also to the moral virtues; for in respect of these also, God sends us His gracious gifts, endowing one man with fasting, another with prayer, another with mildness or humility; but all these so long as we watch strictly over ourselves we shall multiply, but if we grow cold we shall extinguish. He adds of His adversaries, But those mine enemies who would not that I should reign over them, bring them hither, and slay them before me.

AUGUSTINE. (ubi sup.) Whereby He describes the ungodliness of the Jews who refused to be converted to Him.

THEOPHYLACT. Whom he will deliver to death, casting them into the outer fire. But even in this world they were most miserably slain by the Roman army.

CHRYSOSTOM. These things are of force against the Marcionists. For Christ also says, Bring hither my enemies, and slay them before me. (Mat. 21:41). Whereas they say Christ indeed is good, but the God of the Old Testament evil. Now it is plain that both the Father and the Son do the same things. For the Father sends His army to the vineyard, and the Son causes His enemies to be slain before Him.

CHRYSOSTOM. (Hom. 78. in Matt. Mat. 25.) This parable as it is related in Luke is different from that given in Matthew concerning the talents. For in the former indeed out of one and the same principal there were different sums produced, seeing that from the profits of one pound received, one servant brought five, another ten pounds. But with Matthew it is very different. For he who received two pounds, thereto added two more. He who received five, gained as much again. So the rewards given are unlike also.

Catena Aurea Luke 19

6 posted on 11/22/2023 7:58:16 AM PST by annalex (fear them not)
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Parable of the Talents

Speculum Humanae Salvationis
Manuscript illumination Darmstadt, Germany

7 posted on 11/22/2023 7:59:12 AM PST by annalex (fear them not)
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To: annalex
 English: Douay-RheimsLatin: Vulgata ClementinaGreek NT: Byzantine/Majority Text (2000)
 Matthew 25
1THEN shall the kingdom of heaven be like to ten virgins, who taking their lamps went out to meet the bridegroom and the bride. Tunc simile erit regnum cælorum decem virginibus : quæ accipientes lampades suas exierunt obviam sponso et sponsæ.τοτε ομοιωθησεται η βασιλεια των ουρανων δεκα παρθενοις αιτινες λαβουσαι τας λαμπαδας αυτων εξηλθον εις απαντησιν του νυμφιου
2And five of them were foolish, and five wise. Quinque autem ex eis erant fatuæ, et quinque prudentes :πεντε δε ησαν εξ αυτων φρονιμοι και αι πεντε μωραι
3But the five foolish, having taken their lamps, did not take oil with them: sed quinque fatuæ, acceptis lampadibus, non sumpserunt oleum secum :αιτινες μωραι λαβουσαι τας λαμπαδας αυτων ουκ ελαβον μεθ εαυτων ελαιον
4But the wise took oil in their vessels with the lamps. prudentes vero acceperunt oleum in vasis suis cum lampadibus.αι δε φρονιμοι ελαβον ελαιον εν τοις αγγειοις αυτων μετα των λαμπαδων αυτων
5And the bridegroom tarrying, they all slumbered and slept. Moram autem faciente sponso, dormitaverunt omnes et dormierunt.χρονιζοντος δε του νυμφιου ενυσταξαν πασαι και εκαθευδον
6And at midnight there was a cry made: Behold the bridegroom cometh, go ye forth to meet him. Media autem nocte clamor factus est : Ecce sponsus venit, exite obviam ei.μεσης δε νυκτος κραυγη γεγονεν ιδου ο νυμφιος ερχεται εξερχεσθε εις απαντησιν αυτου
7Then all those virgins arose and trimmed their lamps. Tunc surrexerunt omnes virgines illæ, et ornaverunt lampades suas.τοτε ηγερθησαν πασαι αι παρθενοι εκειναι και εκοσμησαν τας λαμπαδας αυτων
8And the foolish said to the wise: Give us of your oil, for our lamps are gone out. Fatuæ autem sapientibus dixerunt : Date nobis de oleo vestro, quia lampades nostræ extinguuntur.αι δε μωραι ταις φρονιμοις ειπον δοτε ημιν εκ του ελαιου υμων οτι αι λαμπαδες ημων σβεννυνται
9The wise answered, saying: Lest perhaps there be not enough for us and for you, go ye rather to them that sell, and buy for yourselves. Responderunt prudentes, dicentes : Ne forte non sufficiat nobis, et vobis, ite potius ad vendentes, et emite vobis.απεκριθησαν δε αι φρονιμοι λεγουσαι μηποτε ουκ αρκεση ημιν και υμιν πορευεσθε δε μαλλον προς τους πωλουντας και αγορασατε εαυταις
10Now whilst they went to buy, the bridegroom came: and they that were ready, went in with him to the marriage, and the door was shut. Dum autem irent emere, venit sponsus : et quæ paratæ erant, intraverunt cum eo ad nuptias, et clausa est janua.απερχομενων δε αυτων αγορασαι ηλθεν ο νυμφιος και αι ετοιμοι εισηλθον μετ αυτου εις τους γαμους και εκλεισθη η θυρα
11But at last come also the other virgins, saying: Lord, Lord, open to us. Novissime vero veniunt et reliquæ virgines, dicentes : Domine, domine, aperi nobis.υστερον δε ερχονται και αι λοιπαι παρθενοι λεγουσαι κυριε κυριε ανοιξον ημιν
12But he answering said: Amen I say to you, I know you not. At ille respondens, ait : Amen dico vobis, nescio vos.ο δε αποκριθεις ειπεν αμην λεγω υμιν ουκ οιδα υμας
13Watch ye therefore, because you know not the day nor the hour. Vigilate itaque, quia nescitis diem, neque horam.γρηγορειτε ουν οτι ουκ οιδατε την ημεραν ουδε την ωραν εν η ο υιος του ανθρωπου ερχεται

8 posted on 11/22/2023 8:00:51 AM PST by annalex (fear them not)
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Catena Aurea by St. Thomas Aguinas


1. Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom.

2. And five of them were wise, and five were foolish.

3. They that were foolish took their lamps, and took no oil with them:

4. But the wise took oil in their vessels with their lamps.

5. While the bridegroom tarried, they all slumbered and slept.

6. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.

7. Then all those virgins arose, and trimmed their lamps.

8. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out.

9. But the wise answered saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves.

10. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut.

11. Afterward came also the other virgins, saying, Lord, Lord, open to us.

12. But he answered and said, Verily I say unto you, I know you not.

13. Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.

CHRYSOSTOM. (Hom. lxxviii.) In the foregoing parable the Lord set forth the punishment of the man who beat, and was drunk, and wasted his Lord’s goods; in this He declares his punishment who profits not, and does not prepare for himself abundantly the things of which he has need; for the foolish virgins had oil, but not enough.

HILARY. Then, because all this discourse is concerning the great day of the Lord, concerning which He had been speaking before.

GREGORY. (Hom. in Ev. xii. 1.) By the kingdom of heaven is meant the present Church, as in that, The Son of Man shall send forth his angels, and they shall gather out of his kingdom all things that offend. (Matt. 13:41.)

JEROME. This parable of the ten foolish and the ten wise virgins, some interpret literally of virgins, of whom there are according to the Apostle some who are virgins both in body and in thought, (1 Cor. 7.) others who have preserved indeed their bodies virgin, but have not the other deeds of virgins, or have only been preserved by the guardianship of parents, but have wedded in their hearts. But from what has gone before, I think the meaning to be different, and that the parable has reference not to virgins only, but to the whole human race.

GREGORY. (ubi sup.) For in each of the five senses of the body `there is a double instrument, and the number five doubled makes ten. And because the company of the faithful is gathered out of both sexes, the Holy Church is described as being like to ten virgins, where as bad are mixed with good, and reprobate with elect, it is like a mixture of wise and foolish virgins.

CHRYSOSTOM. And He employs the character virgins in this parable to shew, that though virginity be a great thing, yet if it be not accompanied by works of mercy, it shall be cast out with the adulterers.

ORIGEN. Or, The understandings of all who have received the word of God are virgins. For such is the word of God, that of its purity it imparts to all, who by its teaching have departed from the worship of idols, and have through Christ drawn near to the worship of God; Which took their lamps, and went forth to meet the bridegroom and the bridea. They take their lamps, i. e. their natural faculties, and go forth out of the world and its errors, and go to meet the Saviour, who is ever ready to come to enter with them that are worthy to His blessed bride the Church.

HILARY. Or, The bridegroom and the bride represent our Lord God in the body, for the flesh is the bride of the spirit. The lamps are the light of bright souls which shine forth in the sacrament of baptismb.

AUGUSTINE. (Lib. 83 Quæst. q. 59.) Or, The lamps which they carry in their hands are their works, of which it was said above, Let your works shine before men. (Mat. 5:16.)

ORIGEN. They that believe rightly, and live righteously, are likened to the five wise; they that profess the faith of Jesus, but prepare themselves not by good works to salvation, are likened to the five foolish.

JEROME. For there are five senses which hasten towards heavenly things, and seek after things above. Of sight, hearing, and touch, it is specially said, That which we have heard, which we have seen with our eyes, and our hands have handled. (1 John 1:1.) Of taste, Taste and see that the Lord is good. (Ps. 34:8.) Of smell, Because of the savour of thy good ointments. (Sol. Song, 1:3.) There are also other five senses which gape after earthly husks.

AUGUSTINE. (ubi sup.) Or, by the five virgins, is denoted a five-fold continence from the allurements of the flesh; for our appetite must be held from gratification of the eyes, ears, smell, taste, and touch. And as this continence may be done before God, to please Him in inward joy of the conscience, or before men only to gain applause of men, five are called wise, and five foolish. Both are virgins, because both these men exercise continence, though from different motives.

ORIGEN. And because the virtues are so linked together, that he who has one has all, so all the senses so follow one another, that all must be wise, or all foolish.

HILARY. Or, The five wise and five foolish are an absolute distinction between believers and unbelievers.

GREGORY. (ubi sup.) It is to be observed, that all have lamps, but all have not oil.

HILARY. The oil is the fruit of good works, the vessels are the human bodies in whose inward parts the treasure of a good conscience is to be laid up.

JEROME. The virgins that have oil are they who, besides their faith, have the ornament of good works; they that have not oil, are they that seem to confess with like faith, but neglect the works of virtue.

AUGUSTINE. (ubi sup.) Or, The oil denotes joy, according to that, God hath anointed thee with the oil of gladness. (Ps. 45:7.) He then whose joy springs not from this that he is inwardly pleasing to God, has no oil with him; for they have no gladness in their continent lives, save in the praises of men. But the wise took oil with their lamps, that is, the gladness of good works, in their vessels, that is, they stored it in their heart and conscience, as the Apostle speaks, Let every man prove himself, and then shall he have rejoicing in himself, and not in another. (Gal. 6:4.)

CHRYSOSTOM. Or, The oil denotes charity, alms, and every aid rendered to the needy; the lamps denote the gifts of virginity; and He calls them foolish, because after having gone through the greater toil, they lost all for the sake of a less; for it is greater labour to overcome the desires of the flesh than of money.

ORIGEN. Or, The oil is the word of teaching, with which the vessels of souls are filled; for what gives so great content as moral discourse, which is called the oil of light. The wise took with them of this oil, as much as would suffice, though the Word should tarry long, and be slack to come to their consummation. The foolish took lamps, alight indeed at the first, but not supplied with so much oil as should suffice even to the end, being careless respecting the provision of doctrine which comforts faith, and enlightens the lamp of good deeds.

AUGUSTINE. (ubi sup.) For there die of both kinds of men in this interval of time before the resurrection of the dead, and the Lord’s coming shall be.

GREGORY. (ubi sup.) To sleep is to die, to slumber before sleep is to faint from salvation before death, because, by the burden of sickness we come to the sleep of death.

JEROME. Or, They slumbered, i. e. they were dead. And then follows, And slept, because they were to be afterwards wakened. While the bridegroom tarried, shews that no little time intervened between the Lord’s first and second coming.

ORIGEN. Or, Whilst the bridegroom tarried, and the Word comes not speedily to the consummation of this life, the senses suffer, slumbering and moving in the night of the world; and sleep, as energizing feebly, and with no quick sense. Yet did those wise virgins not quit their lamps, nor despair of hoarding their oil.

JEROME. The Jews have a tradition that Christ will come at midnight, in like manner as in that visitation of Egypt, when the Paschal feast is celebrated, and the destroyer comes, and the Lord passes over our dwellings, and the door posts of each man’s countenance are hallowed by the blood of the Lamb. Hence, I suppose, has continued among us that apostolic tradition, that on the vigil of Easterc the people should not be dismissed before midnight, in expectation of Christ’s coming; but when that hour has past over, they may celebrate the feast in security; whence also the Psalmist says, At midnight did I rise to praise thee. (Ps. 119:62.)

AUGUSTINE. (ubi sup.) Or, At midnight, that is, when none knew or looked for it.

JEROME. Suddenly thus, as on a stormy night, and when all think themselves secure, at the hour when sleep is the deepest, the coming of Christ shall be proclaimed by the shout of Angels, and the trumpets of the Powers that go before Him. This is meant when it says, Lo, the bridegroom cometh, go ye out to meet him.

HILARY. At the trumpet signal they go forth to meet the bridegroom alone, for then shall the two be one, that is, the flesh and God, when the lowliness of the flesh shall be transformed into spiritual glory.

AUGUSTINE. (ubi sup.) Or, that the virgins go forth to meet the bridegroom alone, I think is to be understood that the virgins themselves constitute her who is called the bride; as we speak of the Christians flocking to the Church as children running to their mother, and yet this same mother consists only of the children who are gathered together. For now the Church is betrothed, and is to be led forth as a virgin to the marriage, which takes place then when all her mortal part having past away, she may be held in an eternal union.

ORIGEN. Or, At midnight, that is, at the time of their most abandoned carelessness, there was a great cry, of the Angels, I suppose, desiring to arouse all men, those ministering spirits crying within in the senses of all that sleep, Behold, the bridegroom cometh, go ye out to meet him. All heard this summons, and arose, but all were not able to trim their lamps fitly. The lamps of the senses are trimmed by evangelical and right use of them; and they that use their senses amiss have their lamps untrimmed.

GREGORY. (ubi sup.) Or, All the virgins arose, that is, both elect and reprobate are roused from the sleep of death; they trimmed their lamps, that is, they reckon up to themselves their works for which they look to receive eternal blessedness.

AUGUSTINE. (ubi sup.) They trimmed their lamps, that is, prepared to give an account of their deeds.

HILARY. Or, the trimming their lamps is the return of their souls into their bodies, and their light is the consciousness of good works that shines forth, which is contained in the vessels of the body.

GREGORY. (ubi sup.) The lamps of the foolish virgins go out, because the works which appeared outwardly to men to be bright, are dimmed within at the coming of the Judge. That they then beg oil of the wise virgins, what is it but that at the coming of the Judge, when they find themselves empty within, they seek for witness from without? As though deceived by their own self-confidence, they say to their neighbours, Whereas ye see us rejected as living without works, do ye witness to our works that ye have seen.

AUGUSTINE. (ubi sup.) From habit, the mind seeks that which uses to give it pleasure. And these now seek from men, who see not the heart, witness to God, who sees the heart. But their lamps go out, because those, whose good works rest upon the testimony of others, when that is withdrawn, sink into nothing.

JEROME. Or, These virgins who complain that their lamps are gone out, shew that they are partially alight, yet have they not an unfailing light, nor enduring works. Whoso then has a virgin soul, and is a lover of chastity, ought not to rest content with such virtues as quickly fade, and are withered away when the heat comes upon them, but should follow after perfect virtues, that he may have an enduring light.

CHRYSOSTOM. Or otherwise; These virgins were foolish, not only because they departed hence, lacking store of mercy, but because they deemed to receive it from those of whom they importunately begged it. For though nothing could be more merciful than those wise virgins, who for this very mercifulness were approved, yet would they not grant the prayer of the foolish virgins. But the wise answered, saying, Not so, lest there be not enough for us and you; hence we lean that none of us shall be able in that day to stand forth as patron1 of those who are betrayed by their own works, not because he will not, but because he cannot.

JEROME. For these wise virgins do not answer thus out of covetousness, but out of fear. Wherefore, each man shall receive the recompense of his own works, and the virtues of one cannot atone for the vices of another in the day of judgment. The wise admonish them not to go to meet the bridegroom without oil, Go ye rather to them that sell, and buy for yourselves.

HILARY. They that sell are the poor, who, needing the alms of the faithful, made them that recompense which they desire, selling in return for the relief afforded to their wants, a consciousness of good works. This is the abundant fuel of an undying light which may be bought and stored up for the fruits of mercy.

CHRYSOSTOM. You see then how great merchants the poor are to us; but the poor are not there, but here, and therefore we must store up oil here, that we may have it to use there when occasion shall require.

JEROME. And this oil is sold, and at a high cost, nor is it to be got without much toil; so that we understand it not of alms only, but of all virtues and counsels of the teachers.

ORIGEN. Otherwise; Notwithstanding they were foolish, they yet understood that they must have light to go and meet the bridegroom, that all the lights of their senses might be burning. This also they discerned, that because they had little of the spiritual oil, their lamps would burn dim as darkness drew on. But the wise send the foolish to those that sell, seeing that they had not stored up so much oil, that is, word of doctrine, as would suffice both for themselves to live by, and to teach others, Go ye rather to them that sell, i. e. to the doctors, and buy, i. e. take of them; the price is perseverance, the love of learning, industry, and toil of all who are willing to learn.

AUGUSTINE. (ubi sup.) Or we may suppose it not meant as advice what they should do, but as an indirect allusion to their fault. For flatterers sell oil, who by praising things false, and things unknown, lead souls astray, recommending to them, as foolish, empty joys, and receiving in return some temporal benefit. Go ye rather to them that sell, and buy for yourselves, i. e. Let us now see what they can profit you who have used to sell you their praise. Lest there be not enough for us and you, because no man is profited in God’s sight by the testimony of others, because God sees the heart, and each man is scarce able to give testimony concerning his own conscience.

JEROME. But because the season for buying was now past, and the day of judgment was coming on, so that there was no room for penitence, they must not now lay up new works, but give an account of the old.

HILARY. The marriage is the putting on of immortality, and the joining together corruption and incorruption in a new union,

CHRYSOSTOM. That, While they went to buy, shews that even, if we should become merciful after death, it will avail us nothing to escape punishment, as it was no profit to the rich man, that he became merciful and careful about those who belonged to him.

ORIGEN. Or, He says, While they went to buy, because there are men to be found who have neglected to learn any thing useful, till when, in the very end of their life, when they set themselves to learn, they are overtaken by death.

AUGUSTINE. (ubi sup.) Or otherwise; While they went to buy, that is, while they turned themselves to things without, and sought to find pleasure in things they had been accustomed to, because they knew not inward joys, came He that judges; and they that were ready, i. e. they whose conscience bore witness to them before God, went in with him to the wedding, i. e. to where the pure soul is united prolific to the pure and perfect word of God.

JEROME. After the day of judgment, there is no more opportunity for good works, or for righteousness, and therefore it follows, And the door was shut.

AUGUSTINE. (ubi sup.) When they have been taken in who have been changed into angelic being (1 Cor. 15:51), all entrance into the kingdom of heaven is closed; after the judgment, there is no more place for prayers or merit.

HILARY. Yet though the season of repentance is now past, the foolish virgins come and beg that entrance may be granted to them.

JEROME. Their worthy confession calling Him, Lord, Lord, is a mark of faith. But what avails it to confess with the mouth Him whom you deny with your works?

GLOSS. (ap. Anselm.) Grief at their exclusion extorts from them a repetition of this title of Lord; they call not Him Father, whose mercy they despised in their lifetime.

AUGUSTINE. (ubi sup.) It is not said that they bought any oil, and therefore we must suppose that all their delight in the praise of men being gone, they return in distress and affliction to implore God. But His severity, after judgment, is as great as His mercy was unspeakable before. But He answered and said, Verily I say unto you, I know you not; by that rule, namely, that the art of God, that is, His wisdom, does not admit that those should enter into His joy who have sought to do in any thing according to His commandments, not as before God, but that they may please men.

JEROME. For the Lord knoweth them that are his, (2 Tim. 2:19.) and he that knoweth not shall not be known, and though they be virgins in purity of body, or in confession of the true faith, yet forasmuch as they have no oil, they are unknown by the bridegroom. When He adds, Watch therefore, because ye know not the day nor the hour, He means that all that has been said points to this, namely, that seeing we know not the day of judgment, we should be careful in providing the light of good works.

AUGUSTINE. (ubi sup.) For indeed we know the day and the hour neither of that future time when the Bridegroom will come, nor of our own falling asleep each of us; if then we be prepared for this latter, we shall also be prepared when that voice shall sound, which shall arouse us all.

AUGUSTINE. (Ep. 199. 45.) There have not been wanting those who would refer these ten virgins to that coming of Christ, which takes place now in the Church; but this is not to be hastily held out, lest any thing should occur contradictory of it.

Catena Aurea Matthew 25

9 posted on 11/22/2023 8:01:42 AM PST by annalex (fear them not)
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To: annalex

10 posted on 11/22/2023 8:02:12 AM PST by annalex (fear them not)
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To: annalex

Saint of the Day for November 22

(d. 230?)

Saint Cecilia’s Story

Although Cecilia is one of the most famous of the Roman martyrs, the familiar stories about her are apparently not founded on authentic material. There is no trace of honor being paid her in early times. A fragmentary inscription of the late fourth century refers to a church named after her, and her feast was celebrated at least in 545.

According to legend, Cecilia was a young Christian of high rank betrothed to a Roman named Valerian. Through her influence, Valerian was converted, and was martyred along with his brother. The legend about Cecilia’s death says that after being struck three times on the neck with a sword, she lived for three days, and asked the pope to convert her home into a church.

Since the time of the Renaissance she has usually been portrayed with a viola or a small organ.


Like any good Christian, Cecilia sang in her heart, and sometimes with her voice. She has become a symbol of the Church’s conviction that good music is an integral part of the liturgy, of greater value to the Church than any other art.

Saint Cecilia is the Patron Saint of:

11 posted on 11/22/2023 8:12:16 AM PST by annalex (fear them not)
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To: annalex

Saint Cecilia

Bernardo Strozzi

12 posted on 11/22/2023 8:17:01 AM PST by annalex (fear them not)
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