Catholic Caucus: Daily Mass Readings 8-August-2025

Universalis/Jerusalem Bible ^

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8 August 2025

Saint Dominic, Priest
on Friday of week 18 in Ordinary Time



St Dominic's priory church, San Francisco.

Readings at Mass

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

Readings for the feria

Readings for the memorial

These are the readings for the feria

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First reading

Deuteronomy 4:32-40

'Did ever a people before you hear the voice of the living God, and remain alive?'

Moses said to the people: ‘Put this question to the ages that are past, that went before you, from the time God created man on earth: Was there ever a word so majestic, from one end of heaven to the other? Was anything ever heard? Did ever a people hear the voice of the living God speaking from the heart of the fire, as you heard it, and remain alive? Has any god ventured to take to himself one nation from the midst of another by ordeals, signs, wonders, war with mighty hand and outstretched arm, by fearsome terrors – all this that the Lord your God did for you before your eyes in Egypt?

  ‘This he showed you so that you might know that the Lord is God indeed and that there is no other. He let you hear his voice out of heaven for your instruction; on earth he let you see his great fire, and from the heart of the fire you heard his word. Because he loved your fathers and chose their descendants after them, he brought you out from Egypt, openly showing his presence and his great power, driving out in front of you nations greater and more powerful than yourself, and brought you into their land to give it you for your heritage, as it is still today.

  ‘Understand this today, therefore, and take it to heart: the Lord is God indeed, in heaven above as on earth beneath, he and no other. Keep his laws and commandments as I give them to you today, so that you and your children may prosper and live long in the land that the Lord your God gives you for ever.’

How to listen

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Responsorial Psalm

Psalm 76(77):12-16,21

I remember the deeds of the Lord.

I remember the deeds of the Lord,

  I remember your wonders of old,

I muse on all your works

  and ponder your mighty deeds.

I remember the deeds of the Lord.

Your ways, O God, are holy.

  What god is great as our God?

You are the God who works wonders.

  You showed your power among the peoples.

I remember the deeds of the Lord.

Your strong arm redeemed your people,

  the sons of Jacob and Joseph.

You guided your people like a flock

  by the hand of Moses and Aaron.

I remember the deeds of the Lord.

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Gospel Acclamation	1S3:9,Jn6:68

Alleluia, alleluia!

Speak, Lord, your servant is listening:

you have the message of eternal life.

Alleluia!

Or:	Mt5:10

Alleluia, alleluia!

Happy those who are persecuted

in the cause of right,

for theirs is the kingdom of heaven.

Alleluia!

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Gospel

Matthew 16:24-28

Anyone who loses his life for my sake will find it

Jesus said to his disciples: ‘If anyone wants to be a follower of mine, let him renounce himself and take up his cross and follow me. For anyone who wants to save his life will lose it; but anyone who loses his life for my sake will find it. What, then, will a man gain if he wins the whole world and ruins his life? Or what has a man to offer in exchange for his life?

  ‘For the Son of Man is going to come in the glory of his Father with his angels, and, when he does, he will reward each one according to his behaviour. I tell you solemnly, there are some of these standing here who will not taste death before they see the Son of Man coming with his kingdom.’

Continue

These are the readings for the memorial

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First reading

1 Corinthians 2:1-10

The wisdom that God predestined to be for our glory

Brothers, when I came to you, it was not with any show of oratory or philosophy, but simply to tell you what God had guaranteed. During my stay with you, the only knowledge I claimed to have was about Jesus, and only about him as the crucified Christ. Far from relying on any power of my own, I came among you in great ‘fear and trembling’ and in my speeches and the sermons that I gave, there were none of the arguments that belong to philosophy; only a demonstration of the power of the Spirit. And I did this so that your faith should not depend on human philosophy but on the power of God.

  But still we have a wisdom to offer those who have reached maturity: not a philosophy of our age, it is true, still less of the masters of our age, which are coming to their end. The hidden wisdom of God which we teach in our mysteries is the wisdom that God predestined to be for our glory before the ages began. It is a wisdom that none of the masters of this age have ever known, or they would not have crucified the Lord of Glory; we teach what scripture calls: the things that no eye has seen and no ear has heard, things beyond the mind of man, all that God has prepared for those who love him.

  These are the very things that God has revealed to us through the Spirit.

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Responsorial Psalm

Psalm 95(96):1-3,7-8,10

Proclaim the wonders of the Lord among all the peoples.

O sing a new song to the Lord,

  sing to the Lord all the earth.

  O sing to the Lord, bless his name.

Proclaim the wonders of the Lord among all the peoples.

Proclaim his help day by day,

  tell among the nations his glory

  and his wonders among all the peoples.

Proclaim the wonders of the Lord among all the peoples.

Give the Lord, you families of peoples,

  give the Lord glory and power;

  give the Lord the glory of his name.

Proclaim the wonders of the Lord among all the peoples.

Proclaim to the nations: ‘God is king.’

  The world he made firm in its place;

  he will judge the peoples in fairness.

Proclaim the wonders of the Lord among all the peoples.

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Gospel Acclamation	Jn8:12

Alleluia, alleluia!

I am the light of the world, says the Lord;

anyone who follows me will have the light of life.

Alleluia!

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Gospel	Luke 9:57-62

'I will follow you wherever you go'

As Jesus and his disciples travelled along they met a man on the road who said to him, ‘I will follow you wherever you go.’ Jesus answered, ‘Foxes have holes and the birds of the air have nests, but the Son of Man has nowhere to lay his head.’

  Another to whom he said, ‘Follow me’, replied, ‘Let me go and bury my father first.’ But he answered, ‘Leave the dead to bury their dead; your duty is to go and spread the news of the kingdom of God.’

  Another said, ‘I will follow you, sir, but first let me go and say goodbye to my people at home.’ Jesus said to him, ‘Once the hand is laid on the plough, no one who looks back is fit for the kingdom of God.’

Continue

 

Universalis podcast: The week ahead – from 10 to 16 August

The Assumption: what exactly it means. The birth of a doctrine and its development. The Old Testament roots of Marian belief. (18 minutes)
Episode notes.Play

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.

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TOPICS: Catholic; General Discusssion; Prayer; Worship
KEYWORDS: catholic; lk9; mt16; ordinarytime; prayer

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

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KEYWORDS: catholic; lk9; mt16; ordinarytime; prayer

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Alleluia Ping

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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

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Matthew
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Matthew 16
24.	Then Jesus said to his disciples: If any man will come after me, let him deny himself, and take up his cross, and follow me.	Tunc Jesus dixit discipulis suis : Si quis vult post me venire, abneget semetipsum, et tollat crucem suam, et sequatur me.	τοτε ο ιησους ειπεν τοις μαθηταις αυτου ει τις θελει οπισω μου ελθειν απαρνησασθω εαυτον και αρατω τον σταυρον αυτου και ακολουθειτω μοι
25.	For he that will save his life, shall lose it: and he that shall lose his life for my sake, shall find it.	Qui enim voluerit animam suam salvam facere, perdet eam : qui autem perdiderit animam suam propter me, inveniet eam.	ος γαρ αν θελη την ψυχην αυτου σωσαι απολεσει αυτην ος δ αν απολεση την ψυχην αυτου ενεκεν εμου ευρησει αυτην
26.	For what doth it profit a man, if he gain the whole world, and suffer the loss of his own soul? Or what exchange shall a man give for his soul?	Quid enim prodest homini, si mundum universum lucretur, animæ vero suæ detrimentum patiatur ? aut quam dabit homo commutationem pro anima sua ?	τι γαρ ωφελειται ανθρωπος εαν τον κοσμον ολον κερδηση την δε ψυχην αυτου ζημιωθη η τι δωσει ανθρωπος ανταλλαγμα της ψυχης αυτου
27.	For the Son of man shall come in the glory of his Father with his angels: and then will he render to every man according to his works.	Filius enim hominis venturus est in gloria Patris sui cum angelis suis : et tunc reddet unicuique secundum opera ejus.	μελλει γαρ ο υιος του ανθρωπου ερχεσθαι εν τη δοξη του πατρος αυτου μετα των αγγελων αυτου και τοτε αποδωσει εκαστω κατα την πραξιν αυτου
28.	Amen I say to you, there are some of them that stand here, that shall not taste death, till they see the Son of man coming in his kingdom.	Amen dico vobis, sunt quidam de hic stantibus, qui non gustabunt mortem, donec videant Filium hominis venientem in regno suo.	αμην λεγω υμιν εισιν τινες ωδε εστωτες οιτινες ου μη γευσωνται θανατου εως αν ιδωσιν τον υιον του ανθρωπου ερχομενον εν τη βασιλεια αυτου

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Catena Aurea by St. Thomas Aguinas

16:24–25

24. Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me.

25. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it.

CHRYSOSTOM. (Hom. lv.) Peter had said, Be it far from thee, Lord, this shall not be unto thee; and had been answered, Get thee behind me, Satan; but the Lord was not satisfied with this rebuke, but over and above desired to shew the impropriety of those things which Peter had said, and the fruit of His own passion; whence it is added, Then said Jesus to his disciples, If any man will to come after me, let him deny himself, and take up his cross, and follow me; as much as to say, You say unto me, Be it far from thee; but I say unto you, that not only is it harmful for you to hinder Me from My Passion, but yourself will not be able to be saved unless you suffer and die, and renounce your life always. And note, that He does not speak of it as compulsory, for He does not say, Though ye will not yet must ye suffer this, but, If any man will. By saying this He rather attracted them; for he who leaves his auditor at liberty, attracts him the more; whereas he that uses violence oftentimes hinders him. And He proposes this doctrine, not to His disciples only, but in common to the whole world, saying, If any man will, that is, if woman, if man, if king, if free, if slave; there are three things mentioned; let him deny himself, take up his cross, and follow me.

GREGORY. (Hom. in Ev. xxxii. 2.) For unless a man departs from himself, he does not draw near to Him who is above him. But if we leave ourselves, whither shall we go out of ourselves? Or if we have forsaken ourselves, who is it then that goes? Indeed, we are one thing when fallen by sin, another thing as we were made by nature. It is therefore then that we leave and deny ourselves, when we avoid that which we were of old, and strive towards that to which we are called in newness.

GREGORY. (in Ezech. Hom. i. 10.) He denies himself whosoever is changed for the better, and begins to be what he was not, and ceases to be what he was.

GREGORY. (Mor. xxxiii. 6.) He also denies himself, who having trode under foot the risings of pride, shews himself in the eyes of God to be estranged from himself.

ORIGEN. But though a man may seem to keep from sin, yet if he does not believe in the cross of Christ, he cannot be said to be crucified with Christ; whence it follows, And take up his cross.

CHRYSOSTOM. Otherwise; He that disowns another, whether a brother, or a servant, or whosoever it be, he may see him beaten, or suffering aught else, and neither succours nor befriends him; thus it is he would have us deny our body, and whether it be beaten or afflicted in any other way, not to spare it. For this is to spare. So parents do then most spare their children when they hand them over to tutors, bidding them not to spare them. And that you should not think that this denial of self extends only to words or affronts, he shews to what degree we should deny ourselves, namely, to death the most shameful, even that of the cross; this He signifies when He says, And take up his cross, and follow me.

HILARY. We are to follow our Lord by taking up the cross of His passion; and if not in deed, yet in will, hear Him company.

CHRYSOSTOM. And because malefactors often suffer grievous things, that you should not suppose that simply to suffer evil is enough, He adds the reason of suffering, when He says, And follow me. For His sake you are to endure all, and to learn His other virtues; for this is to follow Christ aright, to be diligent in the practice of virtues, and to suffer all things for His sake.

GREGORY. (Hom. in Ev. xxxii. 3.) There are two ways of taking our cross; when the body is afflicted by abstinence, or when the heart is pained by compassion for another. Forasmuch as our very virtues are beset with faults, we must declare that vainglory sometimes attends abstinence of flesh, for the emaciated body and pale countenance betray this high virtue to the praise of the world. Compassion again is sometimes attended by a false affection, which is hereby led to be consenting unto sin; to shut out these, He adds, and follow me.

JEROME. Otherwise; He takes up his cross who is crucified to the world; and he to whom the world is crucified, follows his crucified Lord.

CHRYSOSTOM. And then because this seemed severe, He softens it by shewing the abundant rewards of our pains, and the punishment of evil, He that will save his life shall lose it.

ORIGEN. This may be understood in two ways. First thus; if any lover of this present life spares his life, fearing to die, and supposing that his life is ended with this death; he seeking in this way to save his life, shall lose it, estranging it from life eternal. But if any, despising the present life, shall contend for the truth unto death, he shall lose his life as far as this present life is concerned, but forasmuch as he loses it for Christ, he shall the more save it for life eternal. Otherwise thus; if any understand what is true salvation, and desire to obtain it for the salvation of his own life, he by denying himself loses his life as to the enjoyments of the flesh, but saves it by works of piety. He shews by saying. For he that will, that this passage must be connected in sense with that which went before. If then we understand the first, Let him deny himself, of the death of the body, we must take this that follows of death only; but if we understand the first of mortifying the propensities of the flesh, then, to lose his life, signifies to give up carnal pleasures.

16:26–28

26. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?

27. For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works.

28. Verily I say unto you. There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.

CHRYSOSTOM. Because He had said, Whoso will save, shall lose, and whoso will lose shall save, opposing saving to losing, that none should hence conclude that there was any equality between the losing on one side, and the saving on the other, He adds, What does it profit a man, if he shall gain the whole world, but suffer the loss of his soul? As though He had said, Say not that he who escapes the dangers which threaten him for Christ’s sake, saves his soul, that is, his temporal life; but add to his temporal life the whole world, and what of all these things will profit a man if his soul perishes for ever? Suppose you should see all your servants in joy, and yourself placed in the greatest evils, what profit would you reap from being their master? Think over this within your own soul, when by the indulgence of the flesh that soul looks for its own destruction,

ORIGEN. I suppose also that he gains the world who does not deny himself, nor loses Ms own life as to carnal pleasures, and thence suffers the loss of his soul. These two things being set before us, we must rather choose to lose the world, and gain our souls.

CHRYSOSTOM. But if you should reign over the whole world, you would not be able to buy your soul; whence it follows, Or what shall a man give in exchange for his soul? As much as to say, if you lose goods, you may have it in your power to give other goods to recover them; but if you lose your soul, you can neither give another soul, nor any thing else in ransom for it. And what marvel is it if this happen in the soul, when we see the same happen in the body; for if you should surround a body afflicted with an incurable disease with ten thousand diadems, they would not heal it.

ORIGEN. And at first sight indeed the ransom of the soul might be supposed to be in his substance, that a man should give his substance to the poor, and so should save his soul. But I suppose that a man has nothing that giving as a ransom for his soul he should deliver it from death. God gave the ransom for the souls of men, namely the precious blood of His Son.

GREGORY. (Hom. in Ev. xxxii. 4.) Or the connexion may be thus; The Holy Church has a period of persecution, and a period of peace; and our Redeemer accordingly distinguishes between these periods in His commands; in time of persecution the life is to be laid down; but in time of peace, those earthly lusts which might gain too great power over us are to be broken through; whence He says, What does it profit a man?

JEROME. Having thus called upon His disciples to deny themselves and take up their cross, the hearers were filled with great terror, therefore these severe tidings are followed by more joyful; For the Son of Man shall come in the glory of his Father with the holy Angels. Dost thou fear death? Hear the glory of the triumph. Dost thou dread the cross? Hear the attendance of the Angels.

ORIGEN. As much as to say; The Son of Man is now come, but not in glory; for He ought not to have been ordained in His glory to bear our sins; but then He shall come in His glory, when He shall first have made ready His disciples, being made as they are, that He might make them as He is Himself, in the likeness of His glory.

CHRYSOSTOM. He said not in such glory as is that of the Father, that you might not suppose a difference of glory, but He says, The glory of the Father, that it might be shewn to be the same glory. But if the glory is one, it is evident that the substance is one. What then fearest thou, Peter, hearing of death? For then shalt thou see Me in glory. But if I be in glory, so also shall ye be. But in making mention of His glory, He mingleth therewith things terrible, bringing forward the judgment, as it follows, And then shall he render to each man according to his works.

JEROME. For there is no difference of Jew or Gentile, man or woman, poor or rich, whore not persons but works are accepted.

CHRYSOSTOM. This He said to call to their minds not only the punishment of sinners, but the prizes and crowns of the righteous.

JEROME. But the secret thought of the Apostles might have suffered an offence of this sort; The killings and deaths you speak of as to be now, but the promise of your coming in glory is put off to a long distant time. He that knows secret things therefore, seeing that they might object this, requites a present fear with a present reward, saying, Verily I say unto you, There be some of those standing here that shall not taste death until the Son of Man come in his kingdom.

CHRYSOSTOM. (Hom. lvi.) Willing to shew what is that glory in which He shall come hereafter, He revealed it to them in this present life, so far as it was possible for them to receive it, that they might not have sorrow in their Lord’s death.

REMIGIUS. What is here said, therefore, was fulfilled in the three disciples to whom the Lord, when transfigured in the mount, shewed the joys of the eternal inheritance; (vid. Bed. in Luc. 9:27.) these saw Him coming in His kingdom, that is, shining in His effulgent radiance, in which, after the judgment passed, He shall be beheld by all the saints.

CHRYSOSTOM. Therefore He does not reveal the names of those who should ascend into the mount, because the rest would be very desirous to accompany them whither they might look upon the pattern of His glory, and would be grieved as though they were passed over.

GREGORY. (ubi sup.) Or, by the kingdom of God is meant the present Church, and because some of His disciples were to live so long in the body as to behold the Church of God built up and raised against the glory of this world, this comfortable promise is given them, There be some of them standing here.

ORIGEN. Morally; To those who are nearly brought to the faith, the Word of God wears the form of a servant; but to those that are perfect, He comes in the glory of the Father. His angels are the words of the Prophets, which it is not possible to comprehend spiritually, until the word of Christ has been first spiritually comprehended, and then will their words be seen in like majesty with His. Then will He give of His own glory to every man according to his deeds; for the better each man is in his deeds, so much the more spiritually does he understand Christ and His Prophets. They that stand where Jesus stands, are they that have the foundations of their souls rested upon Jesus; of whom such as stood firmest are said not to taste death till they see the Word of God; which comes in His kingdom when they see that excellence of God which they cannot see while they are involved in divers sins, which is to taste death, forasmuch as the soul that sinneth, dies. For as life, and the living bread, is He that came down from heaven, so His enemy death is the bread of death. And of these breads there are some that eat but a little, just tasting them, while some eat more abundantly. They that sin neither often, nor greatly, these only taste death; they that have partaken more perfectly of spiritual virtue do not taste it only, but feed ever on the living bread. That He says, Until they see, does not fix any time at which shall be done what had not been done before, but mentions just what is necessary; for he that once sees Him in His glory, shall after that by no means taste death.

RABANUS. (e Bed. in Luc. 9.) It is of the saints He speaks as tasting death, by whom the death of the body is tasted just as it were sipping, while the life of the soul is, held fast in possession.

Catena Aurea Matthew 16

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Carrying the Cross

Hans Memling

Oil on oak, 58,2 x 27,5 cm
Szépmûvészeti Múzeum, Budapest

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Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 9
57.	And it came to pass, as they walked in the way, that a certain man said to him: I will follow thee withersoever thou goest.	Factum est autem : ambulantibus illis in via, dixit quidam ad illum : Sequar te quocumque ieris.	εγενετο δε πορευομενων αυτων εν τη οδω ειπεν τις προς αυτον ακολουθησω σοι οπου αν απερχη κυριε
58.	Jesus said to him: The foxes have holes, and the birds of the air nests; but the Son of man hath not where to lay his head.	Dixit illi Jesus : Vulpes foveas habent, et volucres cæli nidos : Filius autem hominis non habet ubi caput reclinet.	και ειπεν αυτω ο ιησους αι αλωπεκες φωλεους εχουσιν και τα πετεινα του ουρανου κατασκηνωσεις ο δε υιος του ανθρωπου ουκ εχει που την κεφαλην κλινη
59.	But he said to another: Follow me. And he said: Lord, suffer me first to go, and to bury my father.	Ait autem ad alterum : Sequere me : ille autem dixit : Domine, permitte mihi primum ire, et sepelire patrem meum.	ειπεν δε προς ετερον ακολουθει μοι ο δε ειπεν κυριε επιτρεψον μοι απελθοντι πρωτον θαψαι τον πατερα μου
60.	And Jesus said to him: Let the dead bury their dead: but go thou, and preach the kingdom of God.	Dixitque ei Jesus : Sine ut mortui sepeliant mortuos suos : tu autem vade, et annuntia regnum Dei.	ειπεν δε αυτω ο ιησους αφες τους νεκρους θαψαι τους εαυτων νεκρους συ δε απελθων διαγγελλε την βασιλειαν του θεου
61.	And another said: I will follow thee, Lord; but let me first take my leave of them that are at my house.	Et ait alter : Sequar te Domine, sed permitte mihi primum renuntiare his quæ domi sunt.	ειπεν δε και ετερος ακολουθησω σοι κυριε πρωτον δε επιτρεψον μοι αποταξασθαι τοις εις τον οικον μου
62.	Jesus said to him: No man putting his hand to the plough, and looking back, is fit for the kingdom of God.	Ait ad illum Jesus : Nemo mittens manum suam ad aratrum, et respiciens retro, aptus est regno Dei.	ειπεν δε ο ιησους προς αυτον ουδεις επιβαλων την χειρα αυτου επ αροτρον και βλεπων εις τα οπισω ευθετος εστιν εις την βασιλειαν του θεου

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Catena Aurea by St. Thomas Aguinas

9:57–62

57. And it came to pass, that, as they went in the way, a certain man said unto him, Lord, I will follow thee whithersoever thou goest.

58. And Jesus said unto him, Foxes have holes, and birds of the air have nests; but the Son of man hath not where to lay his head.

59. And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father.

60. Jesus said unto him, Let the dead bury their dead; but go thou and preach the kingdom of God.

61. And another also said, Lord, I will follow thee; but let me first go bid them farewell, which are at home at my house.

62. And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God.

CYRIL OF ALEXANDRIA. (non occ.) Although the Almighty Lord is bountiful, He does not grant to every one absolutely and indiscriminately heavenly and divine gifts, but to those only who are worthy to receive them, who free themselves and their souls from the stains of wickedness. And this we are taught by the force of the angelic words, And it came to pass, that, us they went in the way, a certain man said unto him, Lord, I will follow thee. First indeed there is much tardiness implied in the manner of his coming. It is next shewn that he is filled with too great presumption. For he sought not to follow Christ simply as several others of the people, but rather caught at the honour of the Apostleship. Whereas Paul says, No one taketh the honour to himself but he that is called of God. (Heb. 5:4.)

ATHANASIUS. (non occ.) He dared also to match himself with the incomprehensible power of the Saviour, saying, I will follow thee whithersoever thou goest; for to follow the Saviour simply to hear His teaching is possible to human nature, as it directs itself towards men, but it is not possible to go with Him wherever He is; for He is incomprehensible, and is not confined by place.

CYRIL OF ALEXANDRIA. In another respect also our Lord deservedly gives him a refusal, for He taught that to follow the Lord, a man must take up his cross, and renounce the affection of this present life. And our Lord finding this lacking in him does not blame him, but corrects him.

It follows, And Jesus says to him, The foxes have holes, &c.

THEOPHYLACT. For having seen our Lord drawing much people to Him, he thought that he received reward from them, and that if he followed our Lord, he might obtain money.

BEDE. Therefore it is said to him, Why do you seek to follow Me for the riches and gain of this world, when so great is My poverty that I have not even a place of rest, and take shelter under another man’s roof.

CHRYSOSTOM. See how our Lord sets forth by his works the poverty which he taught. For him was no table spread, no lights, no house, nor any such thing.

CYRIL OF ALEXANDRIA. Now under a mystical signification He applies the name of foxes and birds of the air to the wicked and crafty powers of evil spirits. As if He said, Since foxes and birds of the air have their abode in thee, how shall Christ rest in thee? What fellowship has light with darkness? (2 Cor. 6:14.)

ATHANASIUS. Or herein our Lord teaches the greatness of His gift, as if He said, All created things may be confined by place, but the Word of God has incomprehensible power. Say not then, I will follow thee whithersoever thou goest. But if thou wouldest be a disciple, cast off 1 foolish things, for it is impossible for him who remains in foolishness to become a disciple of the Word.

AMBROSE. Or, He compares foxes to heretics, because they are indeed a wily animal, and, ever intent upon fraud, commit their robberies by stealth. They let nothing be safe, nothing be at rest, nothing secure, for they hunt their prey into the very abodes of men. The fox again, an animal full of craft, makes no hole for itself, yet likes to lie always concealed in a hole. So the heretics, who know not how to construct a house for themselves, circumscribe and deceive others. This animal is never tamed, nor is it of use to man. Hence the Apostle, A heretic after the first and second admonition reject. (Tit. 3:10.) But the birds of the air, which are frequently brought in to represent spiritual wickedness, build as it were their nests in the breasts of the wicked, and as long as deceit reigns over the affections, the divine principle has no opportunity to take possession. But when a man has proved his heart to be innocent, upon him Christ leans in some measure the weight of His greatness, for by a more abundant shedding of grace He is planted in the breasts of good men. So then it does not seem reasonable that we should think him faithful and simple, who is rejected by the judgment of the Lord, notwithstanding that he promised the service of unwearied attendance; but our Lord cares not for this kind of service, but only purity of affection, nor is his attendance accepted whose sense of duty is not proved. For the hospitality of faith should be given with circumspection, lest while opening the interior of our house to the unbelieving, through our imprudent credulity we fall a snare to the treachery of others. Therefore that you may be aware that God despises not attendance upon him but deceit, He who rejected the deceitful man chose the innocent. For it follows, And he said unto another, Follow me. But He says this to him, whose father He knew to be dead. Hence it follows, But he said, Lord, suffer me first to go and bury my father.

BEDE. He did not refuse the discipleship, but his wish was, having fulfilled the filial duty of burying his father, to follow Christ more freely.

AMBROSE. But the Lord calls those upon whom He has compassion. Hence it follows, And Jesus said, Let the dead bury their dead. Since we have received as a religious duty the burial of the human body, how is it thus that the burial even of a father’s dead body is forbidden, unless you are to understand that human things are to be postponed to divine? It is a good employment, but the hindrance is greater, for he who divides his pursuits, draws down his affections; he who divides his care, delays his advances. We must first set about the things which are most important. For the Apostles also, that they might not be occupied in the office of distributing alms, ordained ministers for the poor.

CHRYSOSTOM. (Hom. 27. in Matt.) But what more necessary than the burial of his father, what more easy, seeing that there would not be much time given to it? We are then hereby taught that it becomes us not to spend even the slightest portion of our time in vain, although we have a thousand things to compel us, nay to prefer spiritual things to even our greatest necessities. For the devil watchfully presses close upon us, wishing to find any opening, and if he causes a slight negligence, he ends in producing a great weakness.

AMBROSE. The performance of a father’s burial is not then prohibited, but the observance of religious duty is preferred to the ties of relationship. The one is left to those in like condition, the other is commanded to those who are left. But how can the dead bury the dead? unless you here understand a twofold death, one a natural death, the other the death of sin. (Rom. 9:11.) There is also a third death, by which we die unto sin, live unto God.

CHRYSOSTOM. (ubi sup.) By thus saying, their dead, he shews that this man’s father was not his dead, for I suppose that the deceased was of the number of the unbelieving.

AMBROSE. Or because the throat of the ungodly is an open sepulchre, their memory is ordered to be forgotten whose services die together with their bodies. Nor is the son recalled from his duty to his father, but the faithful is separated from the communion of the unbelieving; there is no prohibition of duty, but a mystery of religion, that is, that we should have no fellowship with the dead Gentiles.

CYRIL OF ALEXANDRIA. Or else, his father was borne down with years, and he thought he was doing an honourable act in proposing to pay the kind offices which were due to him, according to Exodus, Honour thy father and thy mother. (Exod. 20:12.) Hence when calling him to the ministry of the Gospel, our Lord said, Follow me, he sought for a time of respite, which should suffice for the support of his decrepit father, saying, Permit me first to go and bury my father, not that he asked to bury his deceased father, for Christ would not have hindered the wish to do this, but he said, Bury, that is, support in old age even till death. But the Lord said to him, Let the dead bury their dead. For there were other attendants also bound by the same tie of relationship, but as I consider dead, because they had not yet believed Christ. Learn from this, that our duty to God is to be preferred to our love for our parents, to whom we shew reverence, because through them have we been born. But the God of all, when as yet we were not, brought us into being, our parents were made the ministers of our introduction.

AUGUSTINE. (de Con. Ev. l. ii. c. 23.) Our Lord spoke this to the man to whom He had said, Follow me. But another disciple put himself forward, to whom no one had spoken any thing, saying, I will follow thee, O Lord; but let me first go and bid them farewell who are at home, lest perchance they look for me as they are wont.

CYRIL OF ALEXANDRIA. Now this promise is worthy of our admiration and full of all praise, but to bid farewell to those who are at home, to get leave from them, shews that he was still somehow divided from the Lord, in that he had not yet resolved, to make this venture with his whole heart. For to wish to consult relations who would not agree to his proposal betokens one somewhat wavering. Wherefore our Lord condemns this, saying, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God. He puts his hand to the plough who is ambitious to follow, yet looks back again who seeks an excuse for delay in returning home, and consulting with his friends.

AUGUSTINE. (Serm. 100.) As if he said to him, The East calls thee, and thou turnest to the West.

BEDE.: To put one’s hand to the plough, is also, (as it were by a certain sharp instrument,) by the wood and iron of our Lord’s passion, to wear away the hardness of our heart, and to open it to bring forth the fruits of good works. But if any one, having begun to exercise this, delights to look back with Lot’s wife to the things which he had left, he is deprived of the gift of the kingdom to come.

GREEK EXPOSITOR. (Nilus Monac.) For the frequent looking upon the things which we have forsaken, through the force of habit draws us back to our past way of life. For practice has great power to retain to itself. Is not habit generated of use, and nature of habit? But to get rid of or change nature is difficult; for although when compelled it for a while turns aside, it very rapidly returns to itself.

BEDE. But if the disciple about to follow our Lord is reproved for wishing even to bid farewell at home, what will be done to such as for no advantage-sake frequently visit the houses of those whom they have left in the world?

Catena Aurea Luke 9

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Monastery of Christ in the Desert

Abiquiu, New Mexico

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Saint of the Day for August 8

(August 8, 1170 – August 6, 1221)

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Saint Dominic’s Story

If he hadn’t taken a trip with his bishop, Dominic would probably have remained within the structure of contemplative life; after the trip, he spent the rest of his life being a contemplative in active apostolic work.

Born in old Castile, Spain, Dominic was trained for the priesthood by a priest-uncle, studied the arts and theology, and became a canon of the cathedral at Osma, where there was an attempt to revive the apostolic common life described in Acts of the Apostles.

On a journey through France with his bishop, Dominic came face to face with the then virulent Albigensian heresy at Languedoc. The Albigensians–or Cathari, “the pure ones”–held to two principles—one good, one evil—in the world. All matter is evil—hence they denied the Incarnation and the sacraments. On the same principle, they abstained from procreation and took a minimum of food and drink. The inner circle led what some people regarded as a heroic life of purity and asceticism not shared by ordinary followers.

Dominic sensed the need for the Church to combat this heresy, and was commissioned to be part of the preaching crusade against it. He saw immediately why the preaching crusade was not succeeding: the ordinary people admired and followed the ascetical heroes of the Albigenses. Understandably, they were not impressed by the Catholic preachers who traveled with horse and retinues, stayed at the best inns and had servants. Dominic therefore, with three Cistercians, began itinerant preaching according to the gospel ideal. He continued this work for 10 years, being successful with the ordinary people but not with the leaders.

His fellow preachers gradually became a community, and in 1215 Dominic founded a religious house at Toulouse, the beginning of the Order of Preachers or Dominicans.

Dominic’s ideal, and that of his Order, was to organically link a life with God, study, and prayer in all forms, with a ministry of salvation to people by the word of God. His ideal: contemplata tradere: “to pass on the fruits of contemplation” or “to speak only of God or with God.”

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Reflection

The Dominican ideal, like that of all religious communities, is for the imitation, not merely the admiration, of the rest of the Church. The effective combining of contemplation and activity is the vocation of truck driver Smith as well as theologian Aquinas. Acquired contemplation is the tranquil abiding in the presence of God, and is an integral part of any full human life. It must be the wellspring of all Christian activity.

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Saint Dominic is the Patron Saint of:

Astronomers
Dominican Republic

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franciscanmedia.org

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NAVARRE BIBLE COMMENTARY(RSV)

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

First Reading:

From: Deuteronomy 4:32-40

The Lord's Special Providence Towards His People
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(Moses said to the people,) [32] "For ask now of the days that are past, which were before you, since the day that God created man upon the earth, and ask from one end of heaven to the other, whether such a great thing as this has ever happened or was ever heard of. [33] Did any people ever hear the voice of a god speaking out of the midst of the fire, as you have heard, and still live? [34] 0r has any god ever attempted to go and take a nation for himself from the midst of another nation, by trials, by signs, by wonders, and by war, by a mighty hand and an outstretched arm, and by great terrors, according to all that the LORD your God did for you in Egypt before your eyes?

[35] To you it was shown, that you might know that the Lord is God; there is no other besides him. [36] Out of heaven he let you hear his voice, that he might discipline you; and on earth he let you see his great fire, and you heard his words out of the midst of the fire. [37] And because he loved your fathers and chose their descendants after them, and brought you out of Egypt with his own presence, by his great power, [38] driving out before you nations greater and mightier than yourselves, to bring you in, to give you their land for an inheritance, as at this day; [39] know therefore this day, and lay it to your heart, that the LORD is God in heaven above and on the earth beneath; there is no other. [40] Therefore you shall keep his statutes and his commandments, which I command you this day, that it may go well with you, and with your children after you, and that you may prolong your days in the land which the LORD your God gives you for ever."

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Commentary:

4:32-40. The end of this first discourse carries an important theological message: the profound notion of one God (monotheism); the election of Israel as God's specific people; his special and kindly providence towards this people; the might of God, as manifested in the prodigious works he does in favor of the chosen people; and the consequence of all this--Israel's duty to be faithful to the one and only God, keeping his commandments and offering due cult only to him; by so doing, Israel will continue to enjoy his protection.

Reading this and other passages in the sacred books shows the efforts the inspired writers made to update the teaching of religious traditions and apply it to the situation and needs of Israelites in later periods; this is perhaps the reason for the frequent calls to fidelity to the Covenant. "In the course of its history, Israel was able to discover that God had only one reason to reveal himself to them, a single motive for choosing them from among alt peoples as his special possession: his sheer gratuitous love (cf. Deut 4:37; 7:8; 10:15). And thanks to the prophets Israel understood that it was again out of love that God never stopped saving them (cf. Is 43:1-7) and pardoning their unfaithfulness and sins (cf. Hos 2)" ("Catechism of the Catholic Church", 218).

The Deuteronomic formula of "the Lord is God ["ha-Elohim", that is, the only God] and there is no other besides him" (v. 35), which occurs often (cf. 4:39; 6:4; 32:39; etc.) is also the essence of the Prophets' message (cf. Jer 2:11-33; Is 41:2-29; 44:6; 46:9). The Prophets strove to draw Israel towards or maintain it in fidelity to the One and Only God who revealed himself to the patriarchs and to Moses, and helped to develop and deepen an appreciation of monotheism, of the universality of the power of Yahweh, of his moral demands, etc. But the core of all this teaching is to be found expounded, profoundly and very specifically, in the book of Deuteronomy. This teaching builds up the notion of the Lord as a jealous God" (cf. Ex 20:5) who requires his adherents to be totally obedient to him; it is a notion incompatible with worshipping the divinities adored by other peoples (cf. Ex 20:3).

Being good, obeying the commandments of the Law of God, brings life (v. 40), initially understood as longevity; whereas sin often brings with it misfortune or death, as a punishment from God (cf. Ezek 18:10-13,19-20; etc.). The fact that God is just in his treatment of man, rewarding him or punishing, sooner or later, for the good or the evil he does, is a message that runs right through the Old and New Testaments. In ancient texts, the accent is on reward or punishment in this present life. In the New Testament more emphasis is put on divine retribution in the future life. It is not surprising that there should be this line of development in the biblical ethic: God takes account of time and grace to lead men to the fullness of truth.

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Gospel Reading:

From: Matthew 16:24-28

Jesus Foretells His Passion and Resurrection (Continuation)
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[24] Then Jesus told His disciples, "If any man would come after Me, let him deny himself and take up his cross and follow Me. [25] For whoever would save his life will lose it, and whoever loses his life for my sake will find it. [26] For what will it profit a man, if he gains the whole world and forfeits his life? Or what shall a man give in return for his life? [27] For the Son of Man is to come with His angels in the glory of His Father, and then He will repay every man for what he has done. [28] Truly, I say to you, there are some standing here who will not taste death before they see the Son of Man coming in His Kingdom."

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Commentary:

24. "Divine love, `poured into our hearts by the Holy Spirit who has been given to us' (Romans 5:5), enables lay people to express concretely in their lives the spirit of the Beatitudes. Following Jesus in His poverty, they feel no depression in want, no pride in plenty; imitating the humble Christ, they are not greedy for vain show (cf. Galatians 5:26). They strive to please God rather than men, always ready to abandon everything for Christ (cf. Luke 14:26) and even to endure persecution in the cause of right (cf. Matthew 5:10), having in mind the Lord's saying? `If any man wants to come after Me, let him deny himself and take up his cross and follow Me'" (Matthew 16:24) ("Apostolicam Actuositatem", 4).

25. A Christian cannot ignore these words of Jesus. He has to risk, to gamble, this present life in order to attain eternal life: "How little a life is to offer to God!" (St J. Escriva, "The Way", 420).

Our Lord's requirement means that we must renounce our own will in order to identify with the will of God and so to ensure that, as St. John of the Cross comments, we do not follow the way of those many people who "would have God will that which they themselves will, and are fretful at having to will that which He wills, and find it repugnant to accommodate their will to that of God. Hence it happens to them that oftentimes they think that that wherein they find not their own will and pleasure is not the will of God; and that, on the other hand, when they themselves find satisfaction, God is satisfied. Thus they measure God by themselves and not themselves by God" ("Dark Night of the Soul", Book 1, Chapter 7, 3).

26-27. Christ's words are crystal-clear: every person has to bear in mind the Last Judgment. Salvation, in other words, is something radically personal: "He will repay every man for what he has done" (verse 27).

Man's goal does not consist in accumulating worldly goods; these are only means to an end; man's last end, his ultimate goal, is God Himself; he possesses God in advance, as it were, here on earth by means of grace, and possesses him fully and forever in Heaven. Jesus shows the route to take to reach this destination--denying oneself (that is, saying no to ease, comfort, selfishness and attachment to temporal goods) and taking up the cross. For no earthly--impermanent--good can compare with the soul's eternal salvation. As St. Thomas expresses it with theological precision, "the least good of grace is superior to the natural good of the entire universe" ("Summa Theologiae", I-II, q. 113, a. 9).

28. Here Jesus is referring not to His Last Coming (which He speaks about in the preceding verse) but to other events which will occur prior to that and which will be a sign of His glorification after death. The Coming He speaks of here may refer firstly to His Resurrection and His appearance thereafter; it could also refer to His Transfiguration, which is itself a manifestation of His glory. This coming of Christ in His Kingdom might also be seen in the destruction of Jerusalem--a sign of the end of the ancient people of Israel as a form of the Kingdom of God and its substitution by the Church, the new Kingdom.

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Click here to go to the My Catholic Life! Devotional thread for a meditation on today’s Gospel Reading.